tibrarjp  of  t:he  Cheolojicd  ^tminavy 

PRINCETON  •  NEW  JERSEY 
PRESENTED  BY 

The  Estate  of 
Rev.  Robert  0.  Kirkwood 

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PLEA  FOR  THE  BIBLE. 


BY   THK 

KEY.   ROBERT  KIRKWOOD, 

AUTHOR   OF   "lectures   ON   THE   MILLENNIUM,"'   AND   "  UNITERSALISM   EXPLAINED.' 


•'  The  law  of  the  I-ord  is  perfect,  couvertiug  the  soul :  the  testimony  of  the  Lord 
is  sure,  making  wise  the  simple.  The  statutes  of  the  Lord  are  right,  rejoicing  the 
heart :  the  commandment  of  the  Lord  is  pure,  enlightening  the  eyes.  The  fear  of 
the  Lord  is  clean,  enduring  for  ever  :  the  judgments  of  the  Lord  are  true  and 
rightepus  altogether.  More  to  be  desired  are  they  than  gold,  yea,  than  much  flue 
gold  :  sweeter  also  than  honey  and  the  honey-comb.'' — Psalm  iix. 


NEW  YORK: 
SHELDON    AND    COMPANY, 

115    NASSAU    STREET. 

1860. 


Entered  according  to  Act  of  Congress,  in  the  year  1860,  by 

ROBERT     KIRKWOOD, 

In  the  Clerk's  Office  of  tbe  District  Court  for  the  Southern  District  of  New  York. 


EDWARD  O.  JENKINS, 

Printer  and  Stereotyper, 

No.  26  Frankfort  Street. 


PREFACE. 


The  teudeiicy  of  the  present  age  to  scepticism,  in  its 
various  forms  and  disguises,  is  apparent  to  all  close  ob- 
servers of  society  in  general.  As  this  iniquity  abounds, 
the  hearts  of  many  wax  cold.  Coldness,  formality,  and 
a  worldly  spirit  pervade  even  evangelical  churches. 
Some  think  that,  in  projiortion  to  the  light,  these  evils 
exist  in  a  greater  degree  than  has  ever  been  known  in 
the  memory  of  living  men.  Why  this  should  be  so,  is  a 
great  and  solemn  q^iestion.  God  is  unchangeable,  and 
as  ready  as  ever  to  be  inquired  of  by  the  house  of  Israel 
— the  merits  of  the  atonement  are  inexhaustible — the 
Holy  Spirit  waits  to  be  gracious — and  the  immutable 
truths  and  promises  of  the  Bible  stand  firm  and  sm*e. 
Church  extension  goes  forward ;  and  the  Holy  Scriptures 
are  multii^lied  to  a  degree  never  known  before.  To 
what,  then,  shall  we  attribute  this  stagnation  of  S2nritual 
enterprise  in  the  churches  ?  The  only  solution  of  this 
question  seems  to  be,  that  men  do  not  use  the  shield 
of  faith,  nor  take  hold  of  the  sword  of  the  Spirit  as  they 
ought.  If  the  word  of  truth  be  both  the  instrument  of 
conversion,  and  the  medium  of  sanctifieation,  as  we  know 
it  is,  this  seems  to  be  the  only  answer  to  the  question. 

The  writer  of  the  following  pages  has  tried  to  "  vindi- 
cate the  ways  of  God  to  men,"  and  to  show,  in  plain  and 

(3) 


4  ■  PREFACE. 

familiar  language,  the  duties  ol"  Christians  and  the  Chris- 
tian church,  in  view  of  the  question.  His  only  apology 
is  the  jjressure  on  his  mind  of  the  considerations  just 
mentioned.  In  this  age  of  books,  numbers  of  such  pub- 
lications are  already  in  the  field  ;  yet  he  has  a  hope  that 
there  may  be  room,  and  a  mission  found,  for  this  little 
volume.  The  variety  of  its  subjects,  and  the  brevity  of 
its  statements,  will  recommend  it  to  some  who  have  com- 
paratively little  time  for  reading.  The  chapter  on  the 
Evidences  of  Christianity  he  had  some  diffidence  in  intro- 
ducing, since  so  much  has  been  written  on  that  subject 
that  nothing  new  can  be  advanced;  but  being  included 
in  the  brief,  it  was  necessary  that  some  notice  be  taken 
of  it.  The  manner  of  j^leading  is,  in  many  cases,  mild 
and  warm  personal  addresses  to  the  several  classes 
specified  in  the  headings  of  the  chapters.  If  God  shall 
be  pleased  to  make  use  of  such  an  imperfect  production 
in  awakening  souls,  and  confirming  them  in  the  faith, 
the  Aveakness  of  the  instrumentality  Avill  redound  to  the 
glory  of  his  grace  and  condescension. 


CONTENTS, 


CHAPTER  I. 

INTRODUCTORY. 

The  Bible,  its  Use,  its  Adaptation,  and  danger  of  neglecting  it 7 

CHAPTER  n. 

PRACTICAL    DEISTS. 

The  Bible  a  Book  of  Antiquities  — The  Bible  a  Book  of  Wonders  — The  Bible  a 
Revelation  from  the  Spirit  World , 13 

CHAPTER  in. 

SPECULATIVE    DEISTS. 

The  Question  Stated  — The  Deist's  Creed  mere  Assumptions  —  Practical  Effects 
on  Worship  and  Morality  —  Comparative  Characters  and  Capacities  of  the 
Advocates  —  Opposition  to  the  Bible  assumes  new  and  subtle  forms  —  More 
necessity  than  ever  to  have  attention  called  to  the  Bible, 24 

CHAPTER  IV. 

EVIDENCES    OF    CHRISTIANITY. 

Leading  Facts  of  Gospel  History —  Authenticity,  Genuineness,  and  Credibility 
of  the  Books  of  the  New  Testament  —  Evidences  of  Inspiration  —  Hume's 
Argument  —  Real  Miracles  Wrought,  and  fully  attested  —  Evidence  from 
Prophecy  —  General  Observations  on  the  Evidence  from  Prophecy, 43 

(5) 


6  CONTENTS. 

CHAPTER  V. 

MISCELLANEOUS. 

The  Bible  the  sure  and  sole  Guide  of  Faith  aud  Practice  —  Mankind  tried  and 
proved  under  various  Dispensations  of  Religion  —  Distinguishing  Features 
of  the  Gospel  Plan  —  Bible  Language  Simple  and  Significant, "3 

CHAPi'KR  VI. 

U  N  I  T  A  i;  I  A  N  S  . 

The  Objection  to  Mj'steriousness  in  the  Bible  Absurd  —  Teachings  of  the  Bible 
on  the  Subject  —  Unitarian  Views  necessarily  depreciate  regard  for  the 
Bible  —  Tlie  System  Furnishes  no  Grounds  or  Reason  of  Pardon  —  Synopsis, 
of  Trinitarian  Doctrine, 91 

CHAPTER  Vn. 

ORTHODOX    CIIKISTIANS. 

The  Bible  a  Faithful  and  Instructive  Monitor  —  The  Bible  Addresses  us  Individ- 
ually and  Personally  —  The  Character  in  which  Early  Christians  were  Ad- 
dressed —  Faith  of  Assurance  —  The  Bible  the  Medium  of  Sanctification  — 
Doubting  Christian?, 110 

CHAPTER  Vin. 

GOSPEL    HEARERS. 

Excuses  of  Delaying  Sinners  —  Outline  of  Christian  Theology  —  Concluding 
Appeal, 134 

CHAPTER  IX. 

TESTIMONIES    OP   ANCIENT   CHRISTIAN   FATHERS. 

Irenaeus,  A.  D.  177  — Clement  of  Alexandria,  A.  D.  100  — Origen,  A.  D.  220  — 
Cyprian,  A.  D.  258  — Athanasius,  A.  D.  325  — Hilary,  A.  D.  360  — Basil, 
A.  D.  370  — Ambrose,  A.  D.  380  — Jerome,  A.  D.  370  — Augustine,  A.  D. 
396  — Chrysostom,  A.  D.  400, - 165 


A  PLEA  FOR  THE  BIBLE. 


CHAPTER  I. 

INTRODUCTORY. 

®bc  ^ibk,  its  Mst,  its  ^baptatioir,  aui»  tlj£  ganger  of  IftgUtt- 
ing  it. 

The  man  who  lias  fully  appreciated  the  character 
and  mission  of  the  Bible,  who  has  felt  the  elevating 
and  renovating  power  of  its  truth  on  the  soul,  opening 
to  his  view  the  realities  of  the  unseen  future,  and  who 
has  by  faith  in  its  precious  promises  been  raised  above 
the  fears  of  death,  might  say.  It  needs  no  apologist ;  it 
is  its  own  witness,  its  own  advocate.  He  might  say. 
As  well  may  you  raise  a  plea  in  behalf  of  the  sun,  to 
prove  its  existence,  its  beauty,  and  the  advantages  of 
its  light.  As  well  may  you  eulogize  the  rain,  as  in 
copious  showers  it  refreshes  the  parched  earth,  and 
attempt  to  prove  its  unspeakable  benefits  to  mankind, 
as  take  up  the  pen  to  plead  in  behalf  of  the  blessed 
influences  of  the  Bible,  where  it  is  received  in  love. 
These  blessed  influences  are  self-evident ;  they  are  the 
strongest  proof  of  their  divine  original. 


8  A   PLEA   FOR  THE   BIBLE. 

But  it  must  be  remembered,  that  while  the  influ- 
ence of  the  Bible,  in  some  cases,  is  no  less  apparent 
than  that  of  the  sun  and  the  rain,  they  are  not  quite 
similar ;  they  are  not  received  in  precisely  the  same 
mode.  The  one  may  be  used  as  a  beautiful  figure  of 
the  other,  as  in  that  fine  passage  in  Moses,  "  My  doc- 
trine shall  drop  as  the  rain,  my  speech  shall  distill  as 
the  dew,  as  the  small  rain  uj)on  the  tender  herb,  and 
as  showers  upon  the  grass ;"  but  the  cases  are  not  quite 
parallel ;  the  results  are  not  so  certain  nor  so  general 
in  the  one  case  as  the  other.  "We  live  in  a  land  of 
Bibles ;  there  is  no  famine  of  the  word  of  God  ;  Avith 
few  exceptions  every  family  is  furnished  with  it ;  it 
may  be  owned,  and  read,  and  heard,  by  every  one. 
But,  amid  all  this  diffusion,  how  sparse  the  legitimate 
influence  of  it  on  the  community !  In  consequence  of 
a  favorable  season,  the  former  reaps  a  plentiful  harvest 
from  his  plowing  and  sowing ;  but  how  barren  are  our 
churches !  how  meagre  the  crop  that  springs  from  the 
good  seed  of  the  Word !  While  a  few  are  growing  in 
Christian  experience,  and  bringing  forth  good  fruit, 
the  many  are  barren  and  unfruitful  in  the  knowledge 
of  the  Lord. 

These  several  results  are  alike  dependent  on  the 
great  first  cause  of  all.  The  Author  of  the  seasons, 
operating  through  the  hidden  law  of  vegetation,  pro- 
duces all  the  fruitfulness  in  the  one  case ;  and  the 
Author  of  the  Bible,  through  the  secret  energy  of  his 
Spirit,  accomplishes  all  the  good  results  in  the  other. 
"For  as  the  rain  cometh  down,  and  the  snow  from 
heaven,  and  returneth  not  thither,  but  watereth  the 


INTEODUCTORY.  9 

earth,  and  inaketh  it  bring  forth  and  bud,  that  it  may 
give  seed  to  the  sower  and  bread  to  the  eater :  so  shall 
my  word  be,  that  goeth  forth  out  of  my  mouth;  it 
shall  not  return  unto  me  void,  but  it  shall  accomplish 
that  which  I  please,  and  it  shall  prosper  in  the  thing 
whereto  I  sent  it."  But  here,  as  before,  we  must  re- 
member that  there  is  not  an  entire  similarity  in  the 
cases:  we  must  not  suppose  a  parallel  between  the 
mind  of  man  and  the  unconscious  earth,  as  it  passively 
drinks  in  the  rain  of  heaven.  The  mind  is  active 
both  in  cherishing  and  resisting  the  influences  of  the 
truth.  While  the  doctrines  of  the  word  "distill  as 
the  dew,"  they  fall  on  rational  minds,  devolving  on 
us  the  duty  of  examining  them,  both  as  to  the  evi- 
dence of  their  divine  origin,  the  import  of  their  mean- 
ing, and  their  legitimate  effects  on  our  mind.  In  re- 
gard to  the  increase  that  cometh  from  God,  we  can 
neither  control  nor  extend  that  further  than  to  pray  that 
it  may  be  more  and  more  granted  to  us ;  but  in  order 
to  obtain  full  satisfaction,  and  a  rich  benefit  from  the 
doctrines  of  the  Bible,  there  is  much  required  at  our 
own  hand,  and  without  which  there  is  no  reason  to 
expect  a  growing  progress  in  the  light,  or  a  full  experi- 
ence of  the  happy  influence  of  divine  truth  on  our 
mind. 

In  Christ's  parable  of  the  sower  sowing  the  word, 
there  is  a  description  of  four  kinds  of  recipients,  only 
one  of  which  so  receive  it  as  to  bring  forth  fruit. 
This  is  a  melancholy  representation  of  the  reception  of 
the  Bible  among  mankind,  yet,  alas !  how  true,  as  every 
thoughtful  Christian  must  perceive.  How  very  dififer- 
2 


10  A   PLEA   FOR  THE    BIBLE. 

ent  is  tlie  general  practice  compared  to  that  expressly 
enjoined  by  God  on  the  ancient  Hebrews !  "And  these 
words  which  I  command  thee  this  day,  shall  be  in 
thine  heart,  and  thou  shalt  teach  them  diligently  to 
thy  children,  and  shalt  talk  of  them  when  thou  sittest 
in  thy  house,  and  when  thou  walkest  by  the  way, 
when  thou  liest  down,  and  when  thou  risest  up." 
Even  in  the  public  worship  of  the  Sabbath  there  is  a 
departure  from  the  good  old  way  of  expounding  scrip- 
ture, and  a  kind  of  preaching  introduced  which  does 
not  imbue  the  minds  of  the  people  with  doctrinal 
knowledge,  nor  furnish  incentives  to  search  for  them- 
selves. The  great  desideratum  of  the  present  day  is  a 
due  regard  for  the  direct  teachings  and  divine  authority 
of  the  Bible  as  the  only  rule  of  faith  and  practice. 
What  is  most  of  all  needed  is,  that  Christians  should 
be  converted  to  their  own  principles.  With  all  our  out- 
ward privileges  and  professions,  the  plain  personal  in- 
structions, and  relative  duties  of  the  Bible,  are  fear- 
fully overlooked  and  neglected.  Unless  some  gracious 
influences  interpose,  and  some  check  be  given  to  these 
tendencies,  there  is  danger  lest  infidelity  in  its  various 
forms  and  disguises  may  settle  down  more  than  ever  on 
all  classes  of  society.  Could  we  make  our  voice  heard, 
we  would  make  an  earnest  plea  in  behalf  of  the  Bible, 
urging  that  it  be  read,  studied,  and  meditated  upon  by 
every  individual  in  private,  if  they  would  avoid  being 
carried  away  by  the  levity  of  the  age. 

We  are  aware  of  obstacles  to  be  met  with  in  the 
pursuit  of  such  a  course,  such  as  the  natural  opposition 
of  the  human  heart  to  the  holy  and  self-denying  doc- 


INTRODUCTORY.  11 

trines  of  the  Bible ;  the  numerous  objections  that  have 
been  raised  against  its  divine  inspiration ;  the  sad  dis- 
regard for  its  authority  on  the  part  of  many  from 
whom  better  things  might  be  expected ;  and^  the 
cherished  habits  of  mental  sloth,  preventing  a  thorough 
examination  for  ourselves.  And  here,  too,  we  may  be 
reminded  of  some  duties  encumbent  on  those  who 
have  obtained  some  knowledge  and  experience  of 
Bible  truth.  Holding,  as  we  do,  different  relations  in 
society,  the  Author  of  our  being  designed  that  we 
should  all  be  mutual  helpers,  some  in  one  way  and 
some  in  another,  according  as  our  abilities,  opportuni- 
ties, leisure,  or  disposition  may  suggest.  It  has  been 
an  anxious  question  with  the  writer,  as  to  how  he 
might  best  serve  his  generation  according  to  the  will 
of  God,  or  contribute  a  mite  to  the  edification  of  others. 
In  view  of  the  obstacles  just  mentioned,  the  question 
has  occurred,  whether  a  plain,  familiar,  and  affectionate 
printed  appeal  might  be  of  use  in  removing  these,  and 
awakening  some  attention  to  the  much-neglected  duty 
of  searching  the  Scriptures.  Such  publications,  he  is 
aware,  already  exist;  still  there  may  be  some  room 
and  a  mission  found  for  the  kind  of  book  proposed. 
Writers  differ  in  their  style  and  mode  of  presenting  truth. 
The  thoughts  and  composition  of  one  may  attract  one 
class  of  readers,  while  those  of  another  may  interest 
another  class.  Various  providences  may  bring  one 
book  into  contact  with  individuals,  while  another  book 
of  a  similar  description  is  excluded.  And  the  Spirit 
of  God,  in  his  sovereign  pleasure,  may  choose  to  employ 
the  weaker  instrumentality  to  accomplisli  the  greater 


12  A   PLEA   FOR   THE   BIBLE. 

good.  Our  general  plan  will  be,  to  present  some  plain 
personal  appeals  to  individuals  as  found  in  different 
classes  of  society,  and  placed,  it  may  be,  under  circum- 
stances and  states  of  mind  unfavorable  for  appreciating 
the  value  of  the  precious  Bible  as  a  "  light  to  our  feet, 
and  a  lamp  to  our  path." 


CHAPTER  11. 


PRACTICAL     DEISTS. 


Deists,  as  the  name  imports,  are  those  who  believe 
in  the  existence  of  one  God,  the  creator,  upholder,  and 
governor  of  all  things,  but  who  gives  no  further  inti- 
mation concerning  his  attributes  and  character  than 
may  be  gathered  from  the  works  of  creation  around  us, 
and  the  dictates  of  reason  within  us.  Hence  they  have 
argued,  and  written  many  books,  trying  to  prove  that 
the  Bible,  which  we  regard  as  a  revelation  from  God, 
as  an  imposture,  an  imposition  on  the  credulity  of 
mankind,  and  therefore  have  no  manner  of  regard  for 
it.  It  is  not  to  these  that  our  mind  turns  at  present, 
but  to  those  who  do  not  argue  against  the  Bible,  who 
even  treat  it  with  some  outward  respect,  and  would 
not  be  ranked  with  those  called  Deists  ;  yet,  at  the 
same  time,  by  their  practice,  show  that  they  are  no 
more  influenced  by  its  authority  than  that  of  any  other 
book.  ^\i&j  practically  deny  the  Bible.  They  have 
rather  a  kind  of  secret  aversion  to  it,  regard  it  as  an 
uninteresting  volume,  and  hence  are,  comparatively, 
ignorant  of  its  contents.  This  class  exhibit  various 
shades  of  character,  as  to  sentiment  and  disposition,  and 
which  it  is  impossible  to  define.  We  feel  sorry  for 
them,  and  sincerely  desire  to  do  them  good;  and  if 


14  A   PLEA   FOR  THE   BIBLE. 

this  little  book  should  providentially  fall  into  tlie  hands 
of  any  such,  we  would  here  suggest  some  considera- 
tions that  may  persuade  them  to  give  it  at  least  a  can- 
did reading. 

^t  iibk  a  iook  of  giittrquifus. 

Among  the  numberless  publications  of  the  present 
day,  there  is  one  book  that  has  been  published  and  re- 
published for  thousands  of  years.  While  thousands 
of  other  books  have  been  lost  and  consigned  to  oblivion, 
this  one  still  holds  a  prominent  place  in  the  literature 
of  the  day,  and  is  published  in  greater  quantities  than 
any  book  that  can  be  named.  This  book  is  the  Bible. 
It  is  a  very  old  book,  or  rather  a  collection  of  old 
books,  written  by  various  authors.  Those  included  in 
what  is  called  the  Old  Testament  were  written  by 
some  leading  and  learned  men  in  the  ancient  Jewish 
nation,  and  completed  more  than  two  thousand  years 
ago.  Those  included  in  what  is  called  the  New  Testa- 
ment were  written  by  the  apostles  of  our  Lord  Jesus 
Christ,  almost  eighteen  hundred  years  ago.  The  worth 
and  value  of  a  book,  as  a  general  thing,  is  reckoned 
by  the  number  of  editions  printed.  There  are  Greek 
and  Latin  classics  written  two  thousand  years  ago  that 
still  occupy  an  honored  place  in  the  libraries  of  the 
learned.  Those  books  deemed  worthy  of  a  place 
among  the  English  classics  are  those  that  have  retained 
their  value  through  succeeding  generations  ever  since 
the  invention  of  printing.  Hence,  according  to  this 
m.ode  of  estimating  the  value  of  books,  the  Bible  holds 
a  very  high  place  among  the  literary  publications  of 
the  day. 


PRACTICAL  DEISTS.  15 

But  again,  as  a  historical  record,  it  is  of  unspeak- 
able value,  and  worthy  our  attentive  study.  An  in- 
telligent, inquiring  mind  naturally  desires  to  know 
something  authentic  respecting  the  origin  and  history 
of  some  of  the  nations  of  antiquity.  Suppose,  for 
instance,  we  wish  to  trace  some  facts,  even  all  that  are 
worthy  of  being  known  in  the  history  of  ancient  Egypt, 
Babylon,  ISTineveh,  or  Tyre,  where  shall  we  look  for 
information?  Some  of  the  most  interesting  events 
connected  with  these  can  be  learned  from  the  Bible, 
and  from  the  Bible  alone.  The  most  ancient  and  most 
remarkable  nation  on  the  face  of  the  globe,  at  present, 
is  the  Jewish  people.  They  hold  a  position  among  the 
nations  such  as  no  other  people  do  or  ever  did.  Tiiey 
inhabit  every  clime,  mingle  in  the  business  transactions 
of  every  nation,  and  yet  amalgamate  with  none.  They 
exist  a  most  distinct  people,  and  yet  have  no  home  nor 
country  they  can  call  their  own.  They  are  an  anomaly 
in  the  earth.  These  facts  stand  out,  and  naturally  ex- 
cite an  inquiry  concerning  their  history.  Where  and 
when  did  such  a  separate  peoj)le  originate,  and  what 
is  the  reason  why  this  distinction  is  kept  up  ?  The 
Bible  explains  the  whole  mystery,  and  traces  their 
origin  and  history  to  the  remote  antiquity  of  thirty- 
eight  hundred  years  ago.  As  a  book  of  antiquities, 
taking  the  precedence  of  every  other  work  of  the  pen, 
it  directs  our  mind  back  to  the  creation  of  the  world 
itself,  and  to  the  very  infancy  of  the  human  race. 
Hence,  viewed  in  no  higher  light  than  as  the  most 
ancient  history  in  existence,  it  is  worthy  of  far  more 
regard  than  is  paid  to  it. 


16  A   PLEA   FOR  THE   BIBLE. 

S^Ije  ^iblc  5x  ^ook  of  Moubcrs. 

We  have  seen  a  publication  entitled  "  The  Book 
of  Wonders,"  giving  accounts  of  some  remarkable 
phenomena,  both  in  nature  and  the  arts,  which  are 
interesting  to  the  most  of  minds.  But  all  the  seven 
wonders  of  the  world  combined,  are  not  worthy  to  be 
compared  with  the  wonders  recorded  in  the  Bible. 
Besides  the  wonders  of  the  Cross,  which  the  spiritual 
mind  alone  can  apprehend,  there  are  wonders  of  Provi- 
dence, which  any  person  of  intelligence  may  read  with 
the  deepest  interest,  and  which  are  to  be  met  with  in 
no  other  writings.  Were  we  to  enumerate  examples, 
we  scarcely  know  where  to  begin  or  where  end.  We 
might  direct  attention  to  the  general  Deluge,  and  the 
preservation  of  the  Ark  floating  on  its  surface  for  a 
whole  year — the  shower  of  fire  which  consumed  the 
cities  of  the  plain — the  wonders  of  Egypt,  at  the  Eed 
Sea,  and  throughout  the  desert  journeyings  of  the 
Israelites — ^the  buildings  of  Solomon  in  Jerusalem, 
and  the  interpositions  in  behalf  of  the  Jews  in  Baby- 
lon, etc.,  as  some  of  the  prominent,  but  only  a  few  of 
the  prodigies  recorded  in  the  Bible.  Some  are  cap- 
tivated with  the  achievements  of  warriors  and  their 
victorious  armies.  Alexander  passing  the  Granicus, 
Napoleon  crossing  the  Alps,  and  Washington  crossing 
the  Delaware,  furnish  some  exciting  pages  of  profane 
history,  but  they  are  not  to  be  compared,  in  grandeur, 
to  the  exploits  of  Moses  leading  the  hosts  of  Israel 
through  the  Eed  Sea,  or  of  Joshua  conducting  them 
across  the  Jordan.     Even  in  a  historical  and  political 


PRACTICAL   DEISTS.  17 

point  of  view  the  Bible  is  fraught  with  instruction. 
Oar  wonder  is,  that,  even  apart  from  the  religious 
idea,  it  is  not  more  read  for  the  sake  of  entertainment. 
This  is  an  inferior  motive,  but  if  read  even  thus,  it 
might  awaken  further  inquiry,  and  be  accompanied 
with  most  important  results. 

^t  libit  a  llebelatiou  from  the  Spirit  MorlJf. 

The  recommendations  above  mentioned  are  scarcely 
worthy  of  a  passing  thought,  compared  to  the  preemi- 
nence of  the  Bible  as  a  revelation  from  heaven  of  the 
mind  and  will  of  God  himself,  on  subjects  relating  to 
the  well-being  of  man  in  time  and  through  eternity. 
This  we  feel  as  a  most  solemn  consideration,  pressing 
on  our  mind  while  we  write,  and  evoking  the  ques- 
tion, whether  this  fact  is  duly  realized,  that  God 
speaks  in  the  Bible,  and  speaks  to  me  !  Here,  in  a 
personal  address,  we  most  earnestly  desire  the  serious 
attention  of  the  reader.  You  believe  in  the  existence 
of  a  Supreme  Being— the  Author  of  Creation — the 
God  of  Providence.  His  all-seeing  eye  is  ever  behold- 
ing all  his  creatures  and  all  their  actions.  As  a  holy 
and  righteous  being,  he  cannot  be  indifferent  to  their 
moral  conduct.  He  will  some  time  or  other  call  them 
to  an  account.  You  believe  in  the  immortality  of  the 
soul, — in  a  state  of  existence  beyond  the  present. 
What  is  to  be  the  experience  of  that  future  existence  ? 
There  is 

"  A  bourne  from  which  no  traveller  returns, 
To  tell  what 's  doing  on  the  other  side." 

What  that  experience  is  to  be  we  cannot  fully  reason 
2* 


18  A  PLEA   FOR  THE   BIBLE. 

out  from  any  analogy  drawn  from  the  present.  If 
you  attempt  to  reason  from  the  present,  the  conclusion 
is  all  against  you.  Under  an  overruling  and  irresisti- 
ble providence,  wrong-doing  is  ever  attended  with 
pain  or  suffering — sometimes  with  outward  punish- 
ment, but  always  with  inward  pain.  If  the  anguish 
of  a  guilty  conscience  here  be  sometimes  intense,  what 
if  in  a  future  state  it  be  altogether  intolerable  ?  But 
perhaps  you  think  that  present  suffering  will  make 
atonement  for  all  wrong-doing.  How  do  you  know 
this — that  mental  anguish  or  the  deepest  sorrow  will 
make  full  satisfaction  for  the  sin  committed  ?  The 
moral  sense  of  mankind,  expressed  in  all  their  penal 
enactments,  is  against  such  a  conclusion.  The  bitter- 
est anguish  of  a  guilty  conscience,  or  the  deepest  con- 
trition for  crimes  committed,  will  not  satisfy  human 
laws  in  the  case  of  any  criminal.  Perhaps  you  argue, 
that  human  governments  and  the  security  of  society 
require  the  severest  restraints  ;  but  the  Supreme  Gov- 
ernor of  the  universe  can  accomplish  the  ends  of  his 
government  by  dispensing  with  anything  beyond  tem- 
poral suffering  for  temporal  crimes.  This  is  a  mere 
supposition,  and  void  of  proof.  On  the  other  hand, 
sound  reason  would  suggest,  that  if  the  puny  interests 
of  a  few  mortals  associated  together  by  legal  compact 
required  such  severity,  the  higher  interests  which  the 
"  higher  law  "  is  designed  to  guard,  would  require  the 
severer  penalty.  But  this  is  not  all.  You  take  for 
granted,  perhaps,  that  when  the  soul  leaves  the  body 
at  death  it  ceases  to  sin.  But  there  is  no  proof  that 
this  is  the  case.     Eeason  suggests,  that  the  soul  can 


PRACTICAL   DEISTS.  19 

act  and  feel  independently  of  the  body,  and  that  when 
a  wicked  man  dies,  his  soul  continues  to  sin,  and,  con- 
sequently, punishment  continues.  The  man  who  takes 
mere  human  reason  for  his  guide,  is  entirely  in  the 
dark  as  to  the  awards  of  futurity. 

Suppose  you  take   another  view  of  the  subject. 
Your  moral  conduct  is  regulated  by  the  dictates  of 
reason,  and  a  regard  to  all  the  human  laws  under 
which  you  exist.     You  are  upright  in  all  your  deal- 
ings with  your  fellow-men.     You  fulfil  all  the  relative 
duties  of  life.     Even  your  conscience  does  not  check 
you  for  the  violation  of  any  outward  rules  of  pro- 
priety, and  hence  you  may  reckon  upon  the  approba- 
tion and  favor  of  God  when  you  die.     But  are  you 
sure  that  this  is  all  that  God  requires — that  he  has 
given  you  no  further  intimation  of  his  will  than  may 
be  learned  from  the  light  of  reason  and  conscience  ? 
Let  it  be  supposed,  for  the  sake  of  argument,  that  this 
is  all  the  light  and  law  he  has  given.     Have  you,  in 
no  case,  violated  any  of  these  rules  ?     Have  you,  in 
every  instance,  followed  the  dictates  of  sound  reason  ? 
Have  you  always  done  to  your  neighbor  as  you  would 
that  he  should  do  to  you?     Have  you  never  been 
angry  with  your  brother  ?     Have  you  never  envied 
nor  coveted  the  advantages  of  your  more  prosperous 
fellow-men  ?     Has  your  tongue   never  used  deceit  ? 
In  a  word,  has  your  conscience  never  checked  you  for 
a  single   wrong  ?      Suppose  God  to  ask  you  these 
searching  questions  when  called  before  him  to  answer 
for  your  life's  conduct,  would  your  heart  condemn 
you,  or  not  ?     If  your  heart  accuse  you,  it  is  nothing 


20  A   PLEA   FOR  THE   BIBLE. 

more  nor  less  than  the  voice  of  God  in  your  conscience 
condemning  you.  Mere  human  reason  knows  of  no 
answer  but  a  confession  of  guilt ;  but  furnishes  no 
plea  for  an  arrest  of  judgment.  There  is  no  remedy 
that  will  meet  your  case,  except  the  one  God  himself 
proposes  in  the  Holy  Bible, 

Perhaps  you  take  the  ground,  occupied,  we  suppose, 
by  countless  multitudes.  You  admit  the  darkness 
and  difficulties  that  hang  over  the  awards  of  futurity. 
The  Bible  you  consider  a  very  old  book,  and  scarcely 
know  what  to  think  of  it.  It  was  written  by  various 
writers,  and  has  been  so  often  translated  and  printed, 
that  perhaps  after  all  there  may  be  some  mistake  about 
it.  Strong  objections  have  been  made  against  it,  as  a 
book  inspired  by  God,  by  learned  men  more  compe- 
tent than  yourself  to  judge,  and  therefore  you  let  it 
alone  for  the  present,  try  the  best  you  know  and  can 
to  do  your  duty,  and  run  your  chance,  so  to  speak, 
with  the  multitudes  that  pay  little  or  no  regard  to  it. 

Such,  we  presume,  is  the  case  with  vast  numbers 
who  seldom  trouble  their  minds  with  the  great  question 
of  the  future,  supposing  that  this  uncertainty  affords 
some  excuse  for  their  neglect.  They  are  content  to 
leave  it  as  a  question  unsettled,  and  suppose  it  wis- 
dom to  let  it  alone.  Were  we  permitted  to  address 
such,  we  would  say,  It  is,  indeed,  a  great  question, 
and  involves  interests  too  vast  to  be  left  unsettled. 
You  may  dismiss  the  inquiry,  but  there  is  an  impres- 
sion which  you  cannot  get  rid  of,  an  idea  innate  in  the 
human  mind,  a  conviction  that  springs  up  in  the  con- 
sciousness of  every  rational  being,  viz.,  that  there  is  a 


PEACTICAL  DEISTS.  21 

hereafter  stretching  out  into  the  immeasurable  ages  of 
eternity.  Now,  can  you  conceive  for  a  moment  that 
our  Creator  has  so  constituted  us  with  this  universally 
prevailing  conviction,  and  at  the  same  time  afforded 
us  no  information  in  reference  to  the  future,  as  to  how 
we  may  prepare  and  provide  for  it  ?  No ;  such  a  sup- 
position cannot,  with  reason,  be  entertained.  It  would 
be  inconsistent  with  that  infinite  wisdom  that  appears 
in  all  his  works  beside,  to  create  beings  destined  to 
an  eternal  existence,  without  furnishing  them  with 
suitable  instructions  how  to  secure  that  immortal  hap- 
piness the  soul  pants  after.  We  say  he  has  furnished 
this  instruction  in  the  Bible.  But  you  say  there  has 
been  some  controversy  on  that  subject  which  you  do 
not  choose  to  intermeddle  with,  and  will  rather  risk 
the  consequence  than  closely  examine  the  question  on 
which  so  many  choose  to  differ. 

Permit  us  to  expostulate  with  you  a  little  further 
on  this  point.  You  feel  and  are  convinced  that  there 
is  an  eternity  before  you.  Unaided  human  reason 
leaves  you  entirely  in  the  dark  as  to  how  you  may 
secure  happiness  after  death.  One  who  rejected  the 
Bible,  after  exerting,  we  may  say,  exhausting  all  the 
powers  of  reason,  confessed  that  death  was  taking  "  a 
leap  in  the  darhJ^  Only  think  of  this — a  leap  in  the 
dark!  Will  you  venture  to  take  it?  What  is  eter- 
nity? Only  think  of  it  as  stretching  out  into  immeas- 
urable ages.  You  shrink  from  days  and  years  of  suf- 
fering ;  but  think  of  that  space  that  is  not  measured 
by  years  nor  centuries.  All  the  leaves  of  autumn 
multiplied  by  all  the  rain  drops  of  winter,  and  that 


22  A  PLEA  FOR   THE  BIBLE. 

product  bj  all  the  grains  of  sand  on  the  sea-shore,  can 
convey  no  conception  of  the  duration  of  eternity. 
The  alternative  before  you  is  weal  or  woe  throughout 
all  this  duration — and  will  you  leave  this  to  chance  f 
You  would  not  risk  your  temporal  property  to  any 
chance,  in  regard  to  the  validity  of  your  title  deed. 
If  there  were  a  reported  flaw  in  your  title,  you  would 
not  rest  a  week  nor  a  day  till  you  had  the  question 
legally  investigated.  If  you  had  your  house  insured 
against  fire,  and  discovered  that  by  some  neglect  you 
had  allowed  your  insurance  policy  to  expire,  you 
would  scarcely  allow  yourself  to  sleep  till  you  had  it 
renewed.  And  will  you  be  so  anxiously  wise  to 
secure  that  which  can  avail  you  for  a  few  years  at 
most,  and  leave  your  prospects  of  weal  or  woe  for 
eternity  to  any  chance,  rather  than  investigate  the 
question  as  to  how  you  may  secure  unending  hap|)i- 
ness  beyond  this  life  ? 

As  we  before  remarked,  the  Bible  furnishes  us  not 
only  with  information  concerning  the  different  expe- 
riences of  the  future,  but  directs  us  how  we  may  secure 
an  undefeasible  title  to  eternal  felicity.  On  this  point 
there  are  some  fallacies  entertained  by  some  who  re- 
spect the  authority  of  the  Bible,  and  profess  to  receive 
its  instructions.  They  suppose  that  with  all  the  in- 
structions we  have  on  the  subject  of  religion  there  is 
much  uncertainty  hanging  over  our  religious  expe- 
rience and  prospects — that  there  is,  necessarily,  some 
doubt  or  peradventure  connected  with  it.  It  would 
seem  from  their  conversation,  that  the  most  we  can 
attain  to  is  a  trembling  hope  that  it  will  be  well  with 


PRACTICAL  DEISTS.  23 

US  at  last.  This  we  regard  as  a  weakness  of  appre- 
hension, arising  from  the  want  of  a  full  appreciation 
of  the  truth  and  faithfulness  of  the  word  of  God, — a 
lack  of  trust  in  the  promises  of  the  Bible.  Our  object 
in  these  pages  will  be,  to  try  to  remove  such  fallacies, 
and  produce  full  and  perfect  confidence  in  the  divine 
revelation.  This  we  will  endeavor  in  the  sequel ;  but 
previously  we  wish  to  expose  further  the  darkness 
and  confusion  of  the  system  of  those  who  not  only 
slight,  but  avowedly  reject  the  evidences  of  revealed 
religion. 


CHAPTER  III. 

•SPECULATIVE    DEISTS. 

Our  mind  now  turns  to  those  who  write  and  argue 
against  the  evidences  of  the  Christian  religion.  "We 
feel  some  reluctance  to  enter  upon  this  part  of  our  pro- 
posed plan,  from  the  flict  that  so  much  has  been  writ- 
ten in  this  department ;  and  yet  we  feel  impelled  to 
say  something.  The  remarks  at  the  close  of  the  intro- 
duction are  yet  before  our  mind;  and  further,  to 
accommodate  ourself  to  the  convenience  of  a  large 
class,  we  will  study  brevity  and  simplicity. 

®Ije  Question  ^takb. 

The  question  before  us  now  is,  "Whether  the  great 
Original,  First  Cause  of  all,  the  Uncreated  Creator  of 
all  things,  has,  at  any  time  or  under  any  circumstances, 
made  any  revelation  of  his  character,  or  of  his  will, 
respecting  any  subject,  to  his  creature,  man,  further 
than  his  own  reason  or  the  light  of  nature  suggests. 
The  Deist  says.  No.  The  Christian  answers,  Yes. 
Further,  the  Christian  says,  that  the  book  called  the 
Bible  is  given  to  man  by  divine  inspiration,  and  that 
the  system  of  doctrine  and  worship  therein  contained 
is  the  only  system  taught  by  God.  The  other,  in  re- 
ply, says,  that  all  religions  claiming  to  be  revelations 


SPECULATIVE   DEISTS.  25 

from  God  are  alike  impostures  on  the  blind  credulity 
of  mankind ;  that  the  only  religion  worthy  of  a  philo- 
sophic Deist  is  uninspired  natural  religion  ;  and  that 
as  human  reason  alone  is  amply  sufficient  to  guide  us 
into  all  needful  truth,  a  divine  communication  is  un- 
necessary, and  all  pretensions  to  such  communication 
are  false. 

This  last  statement  is  entirely  too  abstract  to  be  of 
any  practical  use.  It  might  have  been  expected  that 
the  philosophic  Deist,  in  his  philanthropy,  would  set 
forth  some  form  of  instruction  for  the  unlettered 
crowd.  Man  is  a  religious  being,  who,  it  seems,  must 
have  some  object  and  some  form  of  worship.  Those 
whose  learning  and  opportunities  of  observation  are 
necessarily  limited,  might  reasonably  expect  from  their 
leaders  some  brief  directory,  some  creed  to  assist  their 
ideas  respecting  the  character  of  God,  and  the  mode 
of  worship  pleasing  in  his  sight.  This,  as  far  as  we 
know,  has  not  been  granted  them.  To  supply  this 
defect,  and  to  afford  ground  for  a  few  observations  here, 
we  may  be  allowed  to  set  down  a  brief  synopsis  of  their 
articles  of  belief,  as  gathered  from  their  writings. 

The  Deist,  as  the  name  implies,  believes  there  is  one 
God,  the  Creator  and  Moderator  of  all  things,  by  whom 
the  universe  was  brought  into  being,  and  through  whom 
all  things  subsist.  Further,  he  believes  that  God  is  a 
being  of  infinite  justice,  wisdom,  goodness,  and  mercy. 
He  believes  that  God  made  man,  and  placed  him  on 
this  earth,  as  ignorant  of  his  Maker  and  of  the  worship 
and  homage  due  to  him  as  the  beasts  of  the  field.  We 
almost  hesitate  to  set  down  this  last  item,  but  the  fol- 


26  A   PLEA   FOR  THE   BIBLE. 

lowing  is  the  language  of  Yolney  on  this  point :  "  At 
first,  formed  naked  both  in  body  and  mind,  man  found 
himself  thrown,  as  it  were  by  chance,  on  a  confused 
and  savage  land, — an  orphan,  abandoned  by  the  un- 
known power  that  produced  him.  He  saw  no  super- 
natural beings  at  hand  to  warn  him  of  those  wants 
which  arise  only  from  his  senses,  or  to  instruct  him  in 
those  duties  which  spring  only  from  his  wants.  Like 
the  animals,  without  experience  of  the  past,  without 
forethought  of  the  future,  he  wandered  in  the  depths 
of  the  forest,  guided  only  and  governed  by  the  affec- 
tions of  his  nature.  By  the  pains  of  hunger  he  was 
led  to  seek  food,  and  provide  for  his  subsistence ;  by 
the  inclemency  of  the  air  he  was  urged  to  cover  his 
body,  and  he  made  him  clothes.  The  impressions 
which  he  received  from  every  object,  awakening  his 
facidties,  divulged  by  degrees  his  understanding,  and 
began  to  instruct  his  profound  ignorance,"  etc. 

The  philosophic  Deist  says  that  any  religion  claim- 
ing to  be  a  revelation  from  God  is  an  imposition  on 
the  blind  credulity  of  mankind.  We  will  attend  to 
this  in  its  place.  Let  us  consider  here  whether  this 
charge  lies  against  his  supposed  perfect  system  of  pure 
reason  with  far  greater  weight.  Credulity  means  easi- 
ness of  belief — a  disposition  to  believe  on  slight  evi- 
dence, or  no  evidence  at  all.  This  is  exemplified  in 
the  very  first  article  of  the  Deist's  creed.  How  does 
he  know,  on  his  principles,  that  there  is  only  one  God  ? 
This  opinion  may  appear  so  obvious  that  few  would 


SPECULATIVE   DEISTS.  27 

be  found  to  controvert  it ;  yet  on  his  scheme  legitimate 
proof  is  wanting.  He  may  say  that  the  existence  of  a 
God  is  proved  by  the  very  mechanism  of  the  universe, 
and  the  evident  design  visible  in  all  its  parts.  It  is 
true  that  evident  design  necessarily  implies  a  designer ; 
but  that  a  universe  characterized  by  design  was  created 
by  one  supreme  Grod,  is  not  at  all  clear  on  his  princi- 
ples. For  anything  he  knows  it  may  have  been 
created  by  a  collective  body  of  gods,  entirely  concurring 
in  one  design.  He  may  infer  from  the  apparent  unity 
of  design  the  prohabilittj  that  there  is  no  more  than  one 
God,  but  probability  is  not  certainty.  How  long  would 
it  take  the  creature  man,  thrown  out  on  the  world,  as 
described  by  Volney,  to  reason  out  the  doctrine  of  one 
God?  If  unassisted  reason  was  amply  sufficient  to 
guide  men  to  all  needful  truth,  how  came  it  to  pass 
that  all  the  most  polished  nations  of  antiquity  failed  to 
discover  this  fundamental  truth  for  4,000  years  ;  while 
from  the  earliest  periods  of  authentic  history,  one  small 
secluded  nation  grew  up  in  the  full  persuasion  of  it  ? 
We  may  be  told  of  the  credulity  of  believers  in  a  divine 
revelation,  but  the  easy  faith  of  Deists  far  surpasses  it. 
We  may  be  told  that  the  religion  of  the  Bible  is  ham- 
pered with  too  many  difficulties  to  be  rationally  credi- 
ble, but  the  difficulties  of  infidelity  are  infinitely  greater. 
The  Deist  cannot  prove  so  much  as  his  own  dogma 
from  which  he  borrows  his  name.  These  and  some 
following  thoughts  are  borrowed  and  abridged  from 
Faber,  on  the  difficulties  of  infidelity. 

Take  another  example.     The  Deist  professes  to  be- 
lieve that  God  is  a  being  of  infinite  j  ustice ;  but  he 


28  A   PLEA   FOR  THE   BIBLE. 

cannot  prove  it  from  anything  he  sees  around  him.  If 
we  possess  a  moral  sense — the  capacity  to  discriminate 
between  virtue  and  vice,  pleasure  and  pain,  reward  and 
punishment ;  if  we  can  form  any  idea  of  an  impartial 
governor — then  we  should  expect  to  see  virtue  uniform- 
hj  followed  by  reward,  and  vice  by  punishment.  But 
no  such  distribution  is  seen  in  this  world.  Bodily  pain 
and  sickness,  temporal  prosperity  or  adversity,  are  dis- 
tributed with  little  or  no  regard  to 'moral  character. 
To  prove  the  perfect  justice  of  a  moral  governor,  and 
illustrate  its  results,  their  proper  moral  consequences 
ought  uniformly  to  follow  virtue  and  vice.  But  no 
such  consequences  are  apparent  in  the  present  consti- 
tution of  things.  It  is  lost  labor  for  the  Deist  to  at- 
tempt to  prove  the  perfect  justice  of  God.  If  he  seek 
to  prove  this  point  by  referring  to  a  future  state  of 
retribution  to  rectify  the  irregularities  of  the  present, 
the  difficulty  is  that  he  does  not  know  that  there  is  a 
future  state.  A  future  state  of  retribution  may  be 
proved  from  the  perfect  justice  of  God  ;  but  it  would 
be  reasoning  in  a  circle  to  prove,  first,  a  future  state 
from  the  perfect  justice,  and  then  to  prove  the  perfect 
justice  of  God  from  a  future  state  of  retribution.  The 
point  here  is,  to  prove  the  joerfect  justice  of  God,  and 
the  Deist  cannot  do  it.  If  he  believes  it,  he  believes 
without  evidence. 

We  notice  only  another  example  of  infidel  credulity. 
He  professes  to  believe  that  God  is  a  God  of  mercy ; 
but  he  cannot  prove  it  from  all  he  sees.  There  is  an 
immense  amount  of  pain  and  suffering  in  this  world. 
Mercy  in  man  consists  in  relieving  distress  when  it  is 


SPECULATIVE   DEISTS,  29 

in  his  power.  To  allow  a  fellow-being  to  pine  for  years 
in  pain  and  suffering  when  it  is  in  our  power  to  alle- 
viate or  remove  it,  is  cruelty.  But  this  is  what  God 
is  allowing  in  numberless  instances,  even  in  the  case  of 
good  men.  That  he  has  power  to  afford  relief  in  some 
way  will  "not  be  denied.  How  will  the  Deist  explain 
this  procedure  on  the  part  of  a  merciful  being  ?  Will 
he  account  for  it  on  the  score  of  discipline,  to  reclaim, 
and  train  the  subject  for  happiness  ?  Such  an  expla- 
nation (and  it  is  the  only  answer  to  this  difficulty)  is 
valid  on  Christian  principles,  but  it  is  not  so  in  the 
mouth  of  a  Deist.  If  this  discipline  occurred  in  the 
early  part  of  man's  existence,  and  terminated  in  his 
improved  circumstances  in  after  life,  we  might  compre- 
hend the  utility  of  suffering.  But  if  man's  existence 
be  confined  to  the  present  life,  and  his  sufferings  termi- 
nate only  at  death,  we  may  doubt  the  moral  use  of 
such  discipline.  Allow  a  future  state,  and  the  dif&culty 
vanishes.  But  the  Deist  cannot  avail  himself  of  this 
solution,  for  he  cannot  prove  that  there  is  a  future 
state.  His  pretended  views  are  involved  in  difficulties 
and  absurdities.  He  cannot  demonstrate  even  the 
mercy  of  God.  He  believes  it,  but  it  is  without  proof- 
He  is  credulous  on  the  subject. 

practical  iffccts  of  ^tm\x  an  SEijrsbip:  anb  Porslifg. 

From  the  above  remarks  there  follows  a  very 
alarming  inference.  If  ignorant  of  the  moral  attributes 
of  God,  the  Deist  must,  of  course,  be  ignorant  as  to 
what  course  of  conduct  will  be  pleasing  or  displeasing 
to  him.     Man  has  a  moral  sense.     He  can  see  the  im- 


30  A  PLEA  FOR  THE   BIBLE, 

portauce  of  the  social  virtues  in  a  community,  and  may 
approve  of  tlie  laws  that  encourage  and  enforce  them- 
But  we  cannot  see  how,  on  his  jorinciples,  the  Deist 
can  be  virtuous  in  reference  to  God, — or,  in  other 
words,  how  he  can  have  any  religion,  properly  so  called. 
The  reason  is  obvious :  he  cannot  be  certain  that  justice 
and  mercy  will  be  pleasing  to  God  until  he  first  knows 
that  these  attributes  belong  to  him,  and  that  he  delight- 
eth  in  them.  Nay,  he  cannot  tell  whether  there  be 
more  gods  than  one.  Under  these  circumstances  of 
profound  ignorance,  how  is  he  to  frame  a  religion  for 
himself,  or  to  regulate  his  conduct  by  its  principles  ? 
He  may  say  it  is  more  probable  that  there  is  only  one 
God,  and  that  he  is  a  lover  of  virtue ;  consequently, 
since  for  want  of  better  evidence  a  wise  man  will  act 
upon  the  greater  probability,  so  a  prudent  Deist  will 
prefer  and  cultivate  virtue. 

If  there  be,  as  Deists  affirm,  one  great  First  Cause, 
the  Creator  and  Upholder  of  all  things,  the  Benignant 
Source  of  all  happiness  which  creatures  enjoy,  surely 
he  is  entitled  to  the  devout  and  spiritual  worship  of 
all  intelligent  beings.  Such  is  a  dictate  of  unassisted 
reason.  Among  the  rudest  portions  of  the  human  race 
there  are  traces  of  some  form  of  worship.  'Tis  the 
voice  of  reason  and  conscience.  How  astonishiog,  then, 
is  the  fact  that  only  in  Christian  countries  men  can  be 
found  denjdng  the  validity  of  stated  worship  to  the 
Deity!  Where  can  it  be  shown  that  Deists  have 
erected  a  temple  or  a  house  for  the  worship  of  the  one 
living  and  true  God  ?  When  Deism  had  the  complete 
ascendency  in  France,  in  the  worst  phasis  of  the  Kevo- 


SPECULATIVE  DEISTS.  81 

lution,  they  inscribed  '■'■Temple  of  Reason^''  on  tlie 
churches  in  contempt  of  their  use.  They  abolished 
the  Sabbath,  and  declared  death  to  be  an  eternal  sleep : 
as  if  they  would  not  only  efface  all  reverence  for  the 
Deity  from  the  public  mind,  but  destroy  every  memo- 
rial of  an  intelligent  creature's  obligation  to  him.  Bat 
this  state  of  things  could  not  last.  It  was  found  that 
government  could  not  be  administered  without  a  recog- 
nition of  the  Deity.  They  changed  their  name  from 
Atheists  to  Deists,  and  remodelled  their  system  accord- 
ingly. A  form  of  worship  was  got  up ;  lectures  were 
substituted  for  sermons ;  the  ceremonies  of  religion 
were  simple  and  elegant ;  it  was  patronized  by  govern- 
ment. But  all  would  not  do.  When  the  charm  of 
novelty  ceased,  all  went  to  nought.  The  trifling  ex- 
pense of  music  could  not  be  defrayed ;  and  none  could 
be  found  to  deliver  lectures.  They  had  not  so  much 
faith  in  God  as  to  maintain  even  the  form  of  worship. 
Even  at  the  present  time,  in  the  most  favored  countries, 
they  have  no  temple,  no  avowed,  habitual,  well-defined 
worship  of  that  glorious  Being  they  call  God.  If 
Deists  would  cultivate  the  spirit  of  prayer,  which  is  a 
dictate  of  natural  religion,  lay  aside  levity,  and  mani- 
fest some  anxiety  to  arrive  at  the  true  knowledge  of 
God,  they  would  not  long  remain  infidel. 

We  have  shown  that  they  cannot,  on  their  principles* 
rationally  demonstrate  the  moral  attributes  of  the  Deity. 
They  seem  sometimes  to  be  sensible  of  this  and  to  give 
up  the  point,  allowing  that  we  are  all  in  the  dark  on 
this  subject.  Hence,  all  relating  to  the  nature  and  the 
will  of  God  being  involved  in  obscurity  and  vague 


32  A   PLEA   FOR  THE   BIBLE. 

conjecture,  their  morality  is  a  senseless  jargon.  There 
is  nothing  in  their  popular  creed  to  deter  a  man  from 
the  basest  actions,  provided  he  can  screen  himself  from 
public  justice  and  the  scorn  of  his  fellow-men.  We 
are  sorry  to  say  this  much,  but  it  is  the  published  sen- 
timents of  their  best  writers.  This  we  will  show  very 
briefly,  for  it  is  an  unpleasant  part  of  our  subject. 

Lord  Bolingbroke  says:  "  We  cannot  ascribe  good- 
ness and  justice  to  God  according  to  our  ideas  of  them, 
nor  argue  with  any  certainty  from  them."  And  again : 
"It  is  absurd  to  deduce  moral  obligation  from  the 
moral  attributes  of  God,  or  pretend  to  imitate  him  in 
these  moral  attributes."  Such  language  is  common  to 
the  infidel  school.  The  entire  moral  character  of  God 
is  overlooked,  unless  when  they  talk  of  his  mercy,  and 
then  it  is  in  a  manner  subversive  of  all  moral  govern- 
ment. Mr.  Yolney  says:  "There  is  no  merit  nor 
crime  in  intention."  According  to  this  sentiment,  a 
man  who  by  mere  accident  deprives  of  life  a  friend 
with  whom  he  was  living  on  terms  of  love  and  inti- 
macy,  is  as  much  a  murderer  as  he  who  with  malice 
intent  murders  in  cold  blood.  On  the  other  hand,  he 
who,  after  cherished  hatred,  provides  instruments  of 
death  and  waylays  a  neighbor,  with  intent  to  murder,' 
but  is  providentially  hindered,  may,  on  this  principle, 
be  regarded  as  a  virtuous  and  moral  man.  Thus  infi- 
delity destroys  the  distinctions  between  virtue  and  vice. 
The  moral  sense  of  the  community  and  the  civil  law 
views  it  otherwise.  Mr.  Hume  says,  that  "  adultery 
must  be  practised  if  we  would  obtain  all  the  advan- 
tages of  life."     And  again  :  "  Female  infidelity,  when 


SPECULATIVE   DEISTS.  83 

known,  is  a  small  thing ;  and  wlien  unknown,  nothing." 
M.  Rousseau  says :  "All  the  morality  of  our  actions 
lies  in  the  judgment  we  ourselves  form  of  them." 
Voltaire  had  so  little  regard  for  truth,  that,  speaking 
of  the  tolerant  spirit  of  the  ancient  Eomans,  he  says : 
"  They  never  persecuted  a  single  philosopher  for  his 
opinions,  from  the  time  of  Romulus,  their  first  founder? 
until  the  Popes  got  possession  of  their  power."  And 
writing  of  the  expatriation  and  cruel  deaths  of  a  million 
of  French  Protestants,  he  calls  them  "  weak  and  obsti- 
nate men."  Who  slew  the  tens  of  thousands  of  Chris- 
tians who  suffered  during  the  first  three  centuries? 
They  were  heathen  emperors  and  infidel  philosophers. 
Such  is  a  mere  specimen  of  the  lessons  taught  in 
the  infidel  school.  Their  theory  is  an  apology  for  the 
basest  crimes.  What  may  we  expect  to  be  the  prac- 
tice under  such  teaching?  Most  of  the  leading  writ- 
ers were  worthless  libertines,  and  many  of  them  most 
notorious  hypocrites,  who  for  a  little  self-interest  pro- 
fessed to  reverence  Christianity,  while  insidiously  en- 
deavoring to  undermine  it.  We  find  Yoltaire  request- 
ing a  friend  to  tell  for  him  a  direct  lie,  by  denying 
that  he  was  the  author  of  the  "  Philosophical  Diction- 
ary ;"  and  at  last,  being  threatened  by  the  authorities, 
he  became  a  Roman  Catholic,  and  died  in  that  profes- 
sion. Rousseau  renounced  Protestantism,  and  became 
Catholic.  Afterwards,  settling  at  Geneva,  he  renounced 
Poper}',  and  conformed  to  the  religion  of  the  state. 
His  whole  life  was  a  scene  of  hypocrisy,  seduction, 
dishonesty,  and  intrigue.  Hume  died  as  a  fool  dieth, 
passing  vulgar  jokes  with  his  companions.  The  silli- 
3 


34  A   PLEA   FOR  THE   BIBLE. 

est  device  of  the  weakest  devotee  of  a  false  supersti- 
tion, by  which  he  thought  to  secure  future  happiness, 
is  more  rational  than  the  trifling  of  this  prince  of  phi- 
losophers, in  the  immediate  prospect  of  dying. 

Such  are  some  facts  that  cannot  be  denied,  and  we 
mention  them,  not  in  the  way  of  scorn,  but  of  warn- 
ing to  others  who  may  be  tampering  with  the  decep- 
tive system.  We  are  happy  to  know  that  many  who 
may  have  leanings  in  that  direction  are  riot  immoral 
men,  in  the  usual  sense  of  the  term  ;  but  they  are  bet- 
ter than  their  system,  and  are  indebted  to  the  influ- 
ences of  revelation  on  society.  Whatever  their  mo- 
tives may  be,  they  are  not  drawn  from  the  awards  of 
futurity.  They  must  acknowledge,  that  as  a  system  of 
morals  and  motives  Christianity  is  the  best  that  has 
ever  appeared.  We  ask  not  their  attention  here  to 
argumentative  discussion  ;  that  has  been  conducted  by 
far  abler  pens.  We  intend,  for  the  sake  of  some,  who 
may  not  have  access  to  larger  and  more  learned  works, 
to  present  some  of  the  leading  arguments,  in  our  own 
brief  and  simple  style  ;  but  our  main  object  is  an  ap- 
peal to  the  better  feelings,  to  awaken  attention  to  the 
subject,  and  to  excite  a  closer  examination  of  the  great 
question  on  which  hang  the  destinies  of  eternity. 
With  this  view,  we  present  here  a  consideration  or 
two  that  may  have  a  tendency  to  disabuse  some  minds 
of  their  prejudices. 

S^lje  Comparatiiix  dljarattcvs  unb  (H aj^acitics  of  tljc  ^bbocatcs. 

The  comparative  credit  due  to  the  conclusions  of 
the  advocates  on  each  side  deserves  to  be  noticed.     It 


SPECULATIVE  DEISTS.  35 

is  true,  we  are  not  required  to  give  up  our  judgment 
to  any  man,  or  to  any  class  of  men,  or  to  believe  be- 
cause others  have  believed.  The  rule  is,  "  Prove  all 
things ;  hold,  fast  that  which  is  good."  Nevertheless  a 
great  amount  of  the  faith  among  men  necessarily  is 
belief  on  the  authority  of  others.  It  is  admitted  that 
there  have  been  men  of  great  intellect  on  both  sides, 
and  a  few  of  the  deistical  writers  have  been  referred 
to.  We  merely  name  some  leading  men  as  writers  on 
the  other  side,  but  their  very  names  give  an  immense 
weight  to  their  authority.  Sir  Isaac  Newton,  John 
Locke,  Sir  Matthew  Hale,  the  Hon.  Robert  Boyle, 
Bishop  Butler,  Dr.  Paley,  Dr.  Chalmers,  Robert  Hall, 
all  give  their  arguments  and  their  examples  in  favor 
of  Christianity.  A  writer  above  quoted,  referring  to 
the  French  Protestants,  calls  them  "  weak  and  obsti- 
nate men ;"  and  to  the  early  Christian  martyrs  he 
denies  all  claim  to  philosophy.  Such  is  the  cant  of 
that  class  of  writers.  They  would  try  to  make  them- 
selves and  others  believe  that  Christianity  was  fitted 
only  for  women  and  children.  But  these  few  names, 
and  hundreds  of  other  such,  redeem  our  religion  from 
that  slander.  It  is  well  known  that  in  grasp  of  mind, 
depth  of  learning,  diversity  and  extent  of  science, 
these  pledged  advocates  of  the  Gospel  had  no  supe- 
riors in  literary  attainments.  Such  men  were  at  least 
equal,  and  more  than  equal,  in  intellectual  qualifica- 
tions for  investigating  the  truth,  to  the  men  on  the 
other  side. 

Consider  also  their  moral  qualifications.     They  were 
not  men  whose  moral  perceptions  were  blunted  or 


86  A   PLEA   FOR   THE   BIBLE. 

vitiated  by  an  irregular  or  profligate  life.  Suppose 
two  men,  equal  in  intellect,  but  extremely  different  as 
to  moral  habits, — the  one  temperate,  humble,  benevo- 
lent, the  other  dissipated,  proud,  self-important, — sitting 
down  to  ascertain  the  truth  or  falsehood  of  a  system 
of  doctrines  and  morals  claiming  to  be  a  revelation 
from  God ;  which  would  be  the  most  apt  to  ascertain 
the  truth  ?  A  reasonable  man  would  have  most  con- 
fidence in  the  investigations  of  the  former.  Suppose 
further,  that  the  assumed  revelation  were  genuine — 
that  the  Bible  actually  is  what  it  claims  to  be,  which 
would  have  the  advantage  ?  The  advantages  in  favor 
of  the  man  of  correct  moral  feeling  would  be  great. 
It  cannot  be  denied  that  a  wrong  state  of  mind  and 
character  materially  influences  the  understanding  in 
reference  to  moral  truth. 

This  last  thought  suggests  others  in  the  same  train, 
and  claiming  our  solemn  attention.  God,  in  present- 
ing the  claims  of  the  Bible  to  the  acceptance  of  men, 
deals  with  them  not  only  as  rational,  but  moral  agents. 
He  addresses  their  moral  sense  as  well  as  their  reason. 
If  their  moral  sense  is  in  a  sound,  healthful  state,  in 
other  words,  if  they  are  well  disposed,  they  will  find 
no  difiiculty  in  the  evidence  afforded.  If  the  contrary 
is  the  case,  they  may  be  left  to  doubt,  to  pervert  rea- 
son, and  to  follow  strong  delusions.  Here  we  are  re- 
minded of  a  favorite  deistical  dogma,  viz.,  that  belief 
in  every  case  is  involuntary — that  a  man  has  no  more 
control  over  his  belief  than  over  the  color  of  his  hair. 
It  is  true,  that  in  reference  to  some  truths  the  evidence 
may  be  such  as  to  invincibly  control  the  mind.     But 


SPECULATIVE   DEISTS.  37. 

when  belief  is  claimed  on  behalf  of  moral  truth,  it  is 
no  less  true  that  the  moral  character  will  bias  the  un- 
derstanding in  its  decisions.  That  belief  cannot  be 
involuntary  which  is  prompted  or  retarded  by  the 
state  of  the  disposition.  Men  may  shut  their  eyes,  or 
blind  themselves  to  the  light  of  truth.  But  then  that 
blindness  which  is  the  result  of  a  man's  loving  dark- 
ness rather  than  light  cannot  be  called  involuntary. 
The  evidences  in  favor  of  moral  truth  are  not  such  as 
to  force  conviction  on  the  mind,  or  compel  belief  It 
has  been  said  that  if  God  were  to  give  a  revelation  of 
his  will,  such  as  the  Bible  professes  to  be,  it  behoved 
him  to  accompany  it  with  such  evidence,  that  it  would 
be  impossible  to  doubt  or  deny  it — such  as  would 
force  conviction  on  all  mankind.  May  we  not  ask 
such  a  one,  Is  this  the  case  with  his  rule  ?  Is  it  im- 
possible to  mistake  its  dictates  ?  Is  human  reason 
such  an  invincible,  infallible  guide  that  it  forces  con- 
viction on  all  men  ?  Do  all  men  act  reasonably  ? 
None  will  assert  this.  But  if  all  men  were  well  dis- 
posed, they  would  listen  to  reason,  and  yield  to  its 
authority.  So,  if  men  are  well  disposed,  they  will  be 
satisfied  with  the  evidences  of  Christianity,  and  yield 
their  judgment  to  its  directions.  Our  circumstances 
are  more  conducive  to  the  purposes  of  a  moral  gov- 
ernment than  the  case  supposed.  Our  advantages  are 
superior  to  those  who,  in  the  first  instances,  believed 
on  the  evidence  of  their  senses — we  are  more  blessed. 
Christ  said  to  Thomas,  "  Because  thou  hast  seen  thou 
hast  believed ;  blessed  are  those  that  have  not  seen, 
and  yet  have  believed."     This  will  appear  from  the 


38  A   PLEA   FOR  THE   BIBLE. 

consideration,  that  evidence  obtained  by  investigation, 
and  appreciated  by  reflection,  is  not  only  more  satis- 
factory, but  more  consistent  with  the  state  of  proba- 
tion, moral  discipline,  and  responsibility  in  which  we 
are  placed,  than  evidence  forced  upon  us  by  the  invol- 
untary agency  of  the  senses. 

Upon  the  whole,  then,  in  the  case  under  considera- 
tion, how  shall  we  decide  ?  If  the  intellectual  advan- 
tages of  the  Christian  are  fully  equal  to  those  of  the 
infidel,  and  if  his  moral  advantages  be  superior,  to 
what  conclusion  do  we  come  ?  We  come  to  this,  that 
the  former  is  more  likely  to  be  right  in  embracing  the 
Gospel,  than  the  latter  in  rejecting  it.  His  judgment 
is  not  less  to  be  respected,  and  his  dispositions  and 
habits  are  more  in  accordance  with  what  natural  con- 
science and  natural  religion  would  pronounce  to  be 
right.  Thus  we  see,  before  coming  to  the  direct  evi- 
dence of  the  general  question,  a  strong  presumption 
in  favor  of  Christianity  in  the  intellectual  and  moral 
qualifications  of  its  advocates.  If  duly  weighed,  this 
consideration  goes  far  to  prepare  the  mind  for  a  can- 
did examination  of  the  whole  subject. 

©ppasttron  to  tljc  ^xhk  §issames  |(i:(rr  anb  Subtle  Sarins. 

It  seems  behind  the  time  now  to  advance  the 
arguments  in  behalf  of  the  divine  inspiration  of 
the  Bible,  because,  in  the  first  place,  all  the  objectionl^v 
of  opposers  have  been  so  repeatedly  answered  and  re- 
moved ;  and,  in  the  second  place,  no  writers  of  any 
note  now  pretend  to  meet  anew,  or  deny  the  force  of, 
the  reasoning.     Speculative  Deists    have  in  a  great 


SPECULATIVE   DEISTS.  39 

measure  quit  the  field  of  argument ;  and  the  question, 
as  an  open  and  public  controversy,  has  very  much  sub- 
sided. But  while  this  is  the  case,  it  is  evident  that 
the  infidelity  of  the  human  heart  is  as  strong  and  prev- 
alent as  ever,  and  opposition  to  the  Bible  appears 
under  a  variety  of  new  and  subtle  delusions.  It  is 
not  so  much  the  truth  of  Scripture,  as  its  all-sufiiciency 
as  a  guide,  that  is  now  contested.  The  enemy  of  all 
truth,  finding  it  vain  to  attempt  setting  aside  the  evi- 
dences of  divine  inspiration  by  argument,  forms  new 
devices  to  withdraw  the  minds  of  men  from  its  author- 
ity, by  pretending  new  revelations  from  the  same 
source.  If  he  can  succeed  in  drawing  away  the  pub- 
lic mind  from  it  so  as  to  depreciate  it  as  an  all-suffi- 
cient rule,  he  gains  his  object  almost  as  completely  as 
if  its  advocates  had  been  foiled  in  argument.  It  was 
a  master-piece  of  artifice  when  he  succeeded  in  setting 
up  the  authority  of  the  church,  or  of  the  Pope,  as  su- 
perior to  the  Bible.  It  would  not  do,  even  then,  to 
try  to  persuade  the  people  that  the  Bible  was  untrue. 
O  no,  he  might  say,  the  Bible  is  a  good  book,  but  you 
cannot  understand  it.  You  must  admit  the  church 
with  the  Pope  at  its  head  as  the  sole  judge  of  contro- 
versy, and  the  priests  to  explain  to  you  what  it  teach- 
es. Just  so,  a  few  years  ago,  the  book  of  Mormon 
was  got  up.  It  was  not  pretended  to  set  aside  the 
Bible  ;  but  here  was  a  new  revelation  of  equal  author- 
ity, as  a  rule  of  faith  and  practice,  and  thus  tens  of 
thousands  were  seduced.  Even  now,  in  the  noon  of 
the  nineteenth  century,  a  system  has  sprung  up,  which 
for  skill  and  ingenuity  is  more  adapted  to  the  spirit  of 


40  A   PLEA   FOE  THE   BIBLE. 

the  age  than  either  of  the  former — a  device  into  which 
we  are  fully  persuaded  that,  by  divine  permission, 
Satanic  power  and  influence  is  allowed  to  enter — a  de- 
ception by  which  already,  it  is  said  on  good  authority, 
two  millions  in  this  enlightened  age  and  country,  are 
led  away  into  the  meshes  of  infidelity.  We  mean  the 
system  of  Spiritualism.  According  to  some  of  its 
adherents,  it  does  not  pretend  to  set  aside  the  Bible 
entirely,  but  exalts  these  responses  of  the  pretended 
spirits  as  revelations  from  the  spirit  world,  as  of  newer 
and  higher  authorit}^.  According  to  others,  the  Gos- 
pel plan  is  denounced  as  a  system  of  lies.  Truly  it 
may  be  said,  "  The  enemy  comes  in  like  a  flood,"  but 
the  time  has  not  yet  quite  arrived,  when  "  the  Spirit 
of  the  Lord  shall  lift  up  a  standard  ngainst  him." 
"Iniquity  does  abound,  and  the  love  of  many  waxes 
cold."  If  the  lives  of  Christians  were,  as  they  ought 
to  be,  "  epistles  read  and  known  of  men,"  illustrating 
the  life  and  spirit  of  the  Gospel,  there  would  not  be  so 
much  need  of  multiplying  religious  books  ;  but  as  it  is, 
we  feel  impelled  to  lift  our  testimony  even  among  the 
many  that  have  been  read  and  heard. 

pore  ^tassitg  t^an  tbtt  to  ^abe  gitttntion  talleb  to  t^e  iiWt. 

In  view  of  these  things,  and  of  the  confusion  of 
thought  that  prevails,  we  feel  some  difficulty  in  shap- 
ing and  expressing  our  ideas  so  as  to  accomplish  the 
end  contemplated.  We  come  to  this  conclusion,  that, 
as  we  have  attempted  what  we  call  A  Plea  for  the 
Bible,  such  a  work  would  be  incomplete  without  in- 
troducing at  least  some  of  the  evidences  of  its  divin- 


SPECULATIVE   DEISTS.  41 

ity.  "We  scarcely  expect  to  convince  open  opposers 
by  sucli  simple  and  unvarnished  statements.  Our 
main  object  will  be,  to  fortify  believers  against  the  in- 
fidel cavils  and  suggestions  that  abound,  and  which 
may  fall  in  their  way  ;  and  further,  to  produce,  it  may 
be,  a  deeper  and  more  solemn  feeling  as  they  come 
into  immediate  contact  with  the  mind  of  the  Deity,  in 
the  reading  of  the  Scriptures.  There  is  no  intelligent 
Christian  but  has  a  rational  conviction  that  the  Bible 
is  a  revelation  from  God ;  but,  alas  !  the  best  of  us  do 
but  too  little  experimentally  realize  all  that  is  implied 
in  that  solemn  and  impressive  fact.  To  the  want  of 
this  heartfelt  conviction  may  be  traced  that  easy  indif- 
ference with  which  we  read  and  hear  the  word  of  Grod. 
To  apply  our  minds  in  a  proper  manner  to  the  Bible, 
it  is  necessary  that  we  be  deeply  and  fully  persuaded 
that  its  very  language  is  inspired,  and  presents  in  deed 
and  in  truth  the  very  mind  and  will  of  God.  The 
more  we  think  of  this,  the  more  we  feel  the  importance 
of  having  this  impression  deepened. 

It  is  our  serious  opinion,  that  notwithstanding  the 
many  books  on  this  subject  that  exist,  there  are  very 
many  professing  Christians  who  are  scarcely  "able  to 
give  a  reason  of  the  hope  that  is  in  them," — that,  were 
an  intelligent  sceptic  to  assail  them  with  his  objections, 
they  would  be  puzzled  for  a  reply.  It  is  true,  the  experi- 
enced believer  may  always  have  one  argument  ready. 
He  can  say,  I  know  the  Bible  is  true,  and  of  heavenly 
origin,  because  Ifeel  it  is  so.  I  feel  the  power  of  its 
truth  on  my  heart  in  the  change  it  has  produced  on 
my  affections.  I  am  conscious  of  the  elevating  influ- 
3* 


42  A   PLEA  FOR  THE   BIBLE. 

ence  of  its  promises  from  the  hopes  they  have  awakened, 
and  the  glorious  prospects  they  bring  to  my  view,  which 
hopes  I  would  not  surrender  for  all  the  present  world 
can  give  in  their  stead.  This  is  the  best  of  all  argu- 
ments for  the  individual  himself,  and  much  calculated 
to  affect  the  opposer.  But  suppose  he  were  to  resist, 
and  still  ask,  On  what  rational  grounds  do  you  receive 
the  Bible  as  the  word  of  God  ?  In  this  case,  it  is  of 
great  importance  for  every  Christian  to  have  in  his  mind 
at  least  an  outline  of  the  external  evidences.  And, 
beside  this,  what  multitudes  of  youth  are  growing  up 
in  the  church,  but  destitute,  as  yet,  of  the  Christian 
experience.  How  important,  also,  that  they  should  have 
their  minds  furnished  with  the  first  principles  of  the 
Christian  evidences  as  well  as  with  the  Christian  doctrines^ 
exposed  as  they  are  to  infidel  suggestions  and  example ! 
It  is  to  these  our  mind  chiefly  turns  in  the  following 
chapter,  with  some  hope  that  oar  straightforward  style 
may  attract  their  attention  ;  and,  owing  to  the  variety 
of  matter  we  intend  to  combine  in  our  little  volume, 
we  humbly  trust,  that  by  God's  blessing,  it  may  be  a 
useful  acquisition  to  the  family  library. 


CHAPTEK  lY. 

EVIDENCES    OF     CHRISTIANITY. 

ITeairmg  J^atts  oi  Gospel  Historg. 

We  introduce  our  observations  on  the  evidences, 
with  a  brief  statement  of  the  prominent  facts  recorded 
in  the  Gospel  histories.     The  date  of  them  is  distinctly 
given  by  Luke.     In  the  fifteenth  year  of  the  reign  of 
Tiberius  Caesar,  emperor  of  Rome,  when  Pontius  Pilate 
was  governor  of  the  province  of  Syria,  and  Herod  was 
tetrareh  of  Galilee,  that  is,  the  ruler  of  the  fourth  part  of 
a  province,  and  Annas  and  Caiaphas  were  high  priests 
in  Jerusalem,  Jesus  Christ  began  his  public  ministry. 
When  he  was  thirty  years  of  age  he  commenced  as  a 
public  teacher,  travelling  from  place  to  place  through- 
out all  Judea,  Samaria,  and  Galilee,  explaining  the 
Scriptures  of  the  Old  Testament,  enforcing  their  moral 
precepts,  and  preaching  the  doctrine  of  repentance.    His 
teaching  was  very  different  from  that  of  the  generally 
recognized  teachers, — the  Scribes  and  doctors  of  the  law. 
It  was  of  a  very  close  and  searching  character,  detecting 
the  false  glosses  that  had  been  put  upon  their  Scriptures, 
and  exposing  the  hypocrisy  of  the  Scribes  and  Pharisees, 
those  ostentatious  professors  of  religion.     This  irritated 
the  chief  priests  and  rulers,  and  they  sought  by  every 
means  to  find  some  accusation  against  him  in  order  to 


44  A   PLEA   FOR   THE   BIBLE. 

silence  him  and  bring  him  into  disrepute  among  the 
people,  but  could  not  succeed.  He  openly  professed 
to  be  a  teacher  sent  from  God,  saying  his  doctrines 
were  not  his  own,  but  his  that  sent  him;  and  claimed 
for  them  the  regard  due  to  the  authority  of  heaven. 
To  prove  that  he  had  received  his  authority  from  God, 
he  openly  wrought  all  kinds  of  miracles,  raising  the 
dead,  causing  the  blind  to  see,  the  lame  to  walk,  and 
curing  all  manner  of  diseases,  with  a  word's  speaking. 
As  was  usual  for  public  teachers,  he  chose  some  men 
to  be  his  immediate  disciples,  who  accompanied  him  in 
all  his  journeys,  and  who  were  eye  and  ear  witnesses 
of  his  miracles  and  doctrines.  This  ministry  continued 
for  more  than  three  years,  during  which  the  chief 
priests  and  rulers  were  often  so  enraged  against  him 
that  they  sought  how  they  might  put  him  to  death; 
but  they  feared  the  people,  for  they  all  regarded  him 
as  a  prophet  sent  from  God.  At  length,  through 
bribery  and  false  witnesses,  they  had  him  accused  be- 
fore the  Roman  governor,  and  by  dint  of  importunity 
obtained  a  sentence  of  death  against  him,  and  thus  he 
suffered  the  cruel  death  of  crucifixion. 

On  the  third  day  after  his  death  he  arose  from  the 
dead,  and  appeared  to  his  disciples  on  a  variety  of  oc- 
casions, showing  them  by  many  infallible  signs  that  it 
was  he  himself,  exhibiting  the  marks  of  the  nails  in 
his  hands,  and  the  wound  in  his  side  which  he  had  re- 
ceived from  the  soldier's  spear.  Thus  he  continued 
with  them  about  six  weeks,  "  speaking  of  the  things 
pertaining  to  the  kingdom  of  God,"  and  giving  them 
a  solemn  commission  to  go  abroad  into  all  the  world 


EVIDENCES   OF   CHRISTIANITY.  4-5 

declaring  what  they  had  seen,  and  preaching  the  Gos- 
pel he  had  taught  them.  Then  forty  days  after  his 
resurrection  he  led  them  to  the  Mount  of  Olives,  and 
the  account  says,  "  while  they  beheld,  he  was  taken 
up" — "they  looked  stedfastly  towards  heaven  as  he 
went  up,  and  a  cloud  received  him  out  of  their  sight." 
But  they  were  not  yet  quite  prepared  to  go  out  on 
their  mission.  About  ten  days  after  the  ascension  there 
happened  one  of  the  great  annual  feasts  of  the  Jews, 
when  it  was  the  custom  for  thousands  to  assemble  from 
all  parts  of  Judea  and  Galilee,  besides  many  thousands 
more  of  Jews  and  proselytes  from  all  parts  of  the  Ro- 
man empire,  from  places  in  Asia,  Europe,  and  Africa. 
The  disciples  of  Jesus  were  also  there.  And  there 
came  down  from  heaven  some  visible  appearances,  as 
it  were  tongues  or  little  flames  of  fire,  and  rested  upon 
each  of  them.  And  the  consequence  was,  they  were 
endowed  with  power  to  speak  all  the  different  lan- 
guages then  existing.  These  strangers  from  all  parts 
of  the  world  confessed,  "  We  hear,  every  man  in  our 
own  tongue  wherein  we  were  born ;  and  they  were 
all  amazed,  and  were  in  doubt,  saying  one  to  another, 
What  meaneth  this  ?"  The  disciples  were  not  only  en- 
abled to  speak  all  these  languages,  but  were  endowed 
with  more  intelligence  and  moral  courage  than  they 
had  formerly  possessed.  Tliey  openly  published  in  the 
midst  of  Jerusalem,  and  before  all  these  multitudes  and 
the  thousands  that  had  seen  Jesus  put  to  death,  that  he 
was  risen  from  the  dead,  and  that  they  were  witnesses 
of  his  resurrection.  They  declared  that  "God  had 
raised  him  up ;  and  that  being  by  the  right  of  God  ex- 


46  A   PLEA   FOR   THE   BIBLE. 

alted,  and  having  received  of  the  Father  the  promise 
of  the  Holy  Ghost,  he  had  shed  forth  this  which  the}'- 
saw  and  heard."  Besides  this,  they  were  endowed  to 
work  many  notable  miracles  in  the  name  of  Jesus,  be- 
fore the  eyes  of  these  very  chief  priests  and  rulers  who 
had  crucified  him.  Furthermore,  it  is  a  fact  that  some 
of  these  disciples  very  shortly  afterwards  wrote  and 
published  several  biographies  of  their  beloved  Master, 
giving  an  account  of  his  manner  of  life  and  teaching, 
the  circumstances  of  his  death  and  resurrection,  and  of 
the  wonderful  things  that  had  taken  place  in  Jerusa- 
lem. 

Such  are  some  leading  facts  recorded  in  the  Gospel 
history.  No  man  can  disprove  them.  The  Deist  may 
say  he  is  not  called  to  prove  a  negative,  and  that  the 
burden  of  proof  lies  on  us.  We  say,  then,  that  these 
events  are  proved  by  historical  documents,  the  only 
way  in  which  any  ancient  facts  can  be  proved.  No 
one  rationally  doubts  the  discovery  of  America  by 
Columbus,  or  the  landing  of  the  Pilgrims  at  Plymouth. 
Now,  the  evidence  of  the  truth  of  these  events  is  no 
clearer  than  that  of  those  we  have  mentioned.  Besides 
the  New  Testament  histories,  we  have  the  histories  of 
Josephus,  and  Tacitus,  the  Jewish  and  Koman  histori- 
ans bearing  witness  to  many  of  the  leading  events  in 
Judea  which  we  have  noticed.  We  must  either  believe 
them,  or  set  aside  all  historical  testimony  whatever. 

But  does  any  one  surmise,  that  possibly  these  books 
of  the  New  Testament,  describing  so  minutely  the 
transactions  of  Jesus  and  his  disciples,  may  be  forgeries, 
founded  on  some  public  events  of  that  period,  by  de- 


EVIDENCES   OF   CHRISTIANITY.  47 

signing  men,  and  written  many  hundreds  of  years  after 
these  public  events  took  place  ?  How  shall  we  decide 
this  ?  The  process  is  simple  and  easy.  Some  two 
hundred  years  ago  the  dramatic  works  of  Shakespeare 
appeared.  How  do  we  know  that  he  wrote  that  book  ? 
The  answer  is — our  ancestors  received  that  book  as 
his.  The  history  of  the  age  in  which  he  lived  speaks 
of  the  work  as  his.  Writers  of  every  succeeding  age 
refer  to,  and  quote  it  as  his.  None  in  that  age  are 
mentioned  as  disputing  the  fact  that  he  was  the  author. 
No  rational  man  now  questions  it.  This  test  is  as  valid 
for  a  book  published  two  thousand  years  ago,  as  for 
one  that  appeared  two  hundred  years  ago. 

^utl^«nticHg,  ^tnmntntBS,  anb  Cwitiirilitg  of  i)^t  ^osgtl  pislorg. 

It  is  unnecessary  to  say,  that  those  books  bearing 
the  names  of  the  disciples  of  our  Lord,  existed,  just  as 
we  now  have  them,  more  than  one  thousand  years  ago. 
But  we  can  go  further  back.  About  the  year  315  of 
the  Christian  era,  Eusebius  in  his  history  mentions,  as 
belonging  to  the  canon  of  Scripture,  all  the  books  at 
present  comprising  the  New  Testament.  About  the 
year  230  Origen  published  an  enumeration  of  the  books 
of  the  New  Testament  which  agrees  precisely  with  those 
now  received.  In  the  year  150,  or  fifty  years  after  the 
last  of  the  apostles,  Tertullian  was  known  as  a  learned 
and  voluminous  writer  in  defence  of  Christianity.  In  his 
apology,  addressed  to  the  Eoman  Presidents,  he  chal- 
lenges an  inspection  of  the  Scriptures.  "  Look,"  says  he, 
"into  words  of  God  our  Scriptures,  which  we  ourselves 
do  not  conceal,  and  many  accidents  bring  into  the  view 


48  A   PLEA   FOR   THE   BIBLE. 

of  those  wlio  are  not  of  our  religion,"  etc.  There  are 
extant  some  works  of  uninspired  Christian  writers, 
whose  names  are  mentioned  in  Paul's  epistles,  which 
contain  about  two  hundred  and  twenty  quotations  from 
the  books  of  the  New  Testament.  They  speak  of  the 
inspired  books  as  the  Sacred  Scriptures — the  Oracles  of 
the  Lord. 

We  have  similar  testimony  from  the  enemies  of  the 
Gospel.  The  emperor  Julian,  in  the  year  361,  wrote  a 
book  against  it,  in  which  he  quotes  the  books  of  Scrip- 
ture, by  name,  as  the  genuine  works  of  their  reputed 
authors.  In  the  year  270,  Porphyry,  a  bitter  enemy 
of  the  Christians,  wrote  a  book  against  them,  in  which 
he  makes  plain  references  to  the  gospels  of  Matthew, 
Mark,  and  John,  the  Acts  of  the  Apostles,  and  the 
epistle  to  the  Galatians.  In  the  year  176,  Celsus  wrote 
a  book  against  Christianity ;  but  his  whole  argument 
concedes  that  the  Christian  Scriptures  were  the  works 
of  the  authors  to  whom  they  were  ascribed.  This  was 
seventy-six  years  after  the  death  of  the  apostle  John. 
What  then  must  we  think  of  Thomas  Paine  when  he 
says,  that  the  New  Testament  did  not  exist  till  more 
than  three  hundred  years  after  the  Christian  era ! 

There  has  been  a  question  concerning  the  genuineness 
of  the  Scriptures.  Is  the  copy  we  possess  a  correct 
transcript  of  the  manuscripts  of  the  apostles  ?  Have 
they  not  been  corrupted  in  the  transmission  to  us 
through  the  lapse  of  ages.  This  was  a  thing  impossible. 
The  epistles  as  soon  as  written  were  carried  to  the 
churches  over  the  signatures  of  the  apostles.  They 
were  eagerly  sought,  and  copies  were  multiplied.  They 


EVIDENCES   OF   CHRISTIANITY.  49  ■ 

were  read  in  churches  and  families.  Writers  quoted 
and  enemies  attacked  them.  Open  enemies  could  not 
corrupt  them  while  thus  read  and  guarded.  Heretics 
could  not  alter  them  without  the  orthodox  perceiving  it. 
True  Christians  had  no  motive  to  mutilate  them.  There 
has  been  much  talk  of  late  of  a  revision  of  the  Bible, 
and  portions  of  it,  so  revised,  have  been  printed.  Had 
a  revised  copy  been  printed  privately,  and  then  circu- 
lated, would  not  the  churches  soon  discover  it  ?  We 
reckon  it  would  have  been  as  impossible,  under  all 
these  circumstances,  for  alterations  to  be  made  in  the 
New  Testament,  as  to  alter  the  Constitution  of  the 
United  States. 

It  is  true  that  the  Scriptures  have  been  transmitted 
to  us  through  a  great  number  of  ancient  manuscripts. 
Upwards  of  three  hundred  of  these  have  been  carefully 
examined.  All  the  variations  that  have  been  noticed 
amount  only  to  little  mistakes  in  transcribers,  such  as 
omissions  or  transpositions  of  letters,  errors  in  grammar 
or  pointing,  etc.  The  following  is  the  testimony  re- 
cently borne  by  a  distinguished  biblical  student,  James 
Smith,  Esq. :  "  It  may  be  satisfactory  to  those  who  look 
with  suspicion  upon  the  numerous  various  readings 
appended  to  critical  editions,  to  know  that,  in  that  very 
considerable  portion  of  the  gospels  which  I  have  copied, 
I  have  not  been  able  to  detect  a  shade  of  difference  in  the 
meaning^  either  doctrinal  or  historicaV 

There  has  been  another  question  discussed  at  length, 
concerning  the  credibility  of  the  history  contained  in 
these  books :  or  in  other  words.  Is  the  gospel  history 
true  ?     Is  it  a  correct  statement  of  events  as  they  oc- 


50  A   PLEA   FOR  THE   BIBLE. 

curred,  or  was  it  composed  for  tlie  purpose  of  propa- 
gating an  imposture  ?  On  this  point,  it  must  be  ad- 
mitted that  the  writers  had  every  opportunity  of  know- 
ing the  truth  or  falsehood  in  the  case.  This  their 
enemies  at  the  time  could  not,  and  did  not  deny.  They 
were  known  to  the  people  to  whom  they  preached  and 
wrote,  as  the  personal  attendants  of  Jesus,  the  witnesses 
of  his  life,  his  death,  and  resurrection.  Again,  they 
could  have  no  possible  motive  to  deceive.  Suppose  them 
to  have  been  dishonest,  designing  men ;  still  the  ques- 
tion occurs,  What  possible  prospect  could  they  have  of 
succeeding  ?  Eight  different  individuals,  most  of  them 
obscure  and  unlearned  men,  compose  these  books,  and 
publish  them  at  different  periods,  and  from  different 
parts  of  the  world.  They  undertake  to  persuade  man- 
kind that  certain  great  events  took  place  before  the 
eyes  of  thousands  in  Judea  and  Galilee,  which  none 
in  these  regions  ever  saw  or  heard  of.  Possessed  of 
common  sense,  they  could  not  but  foresee  that  such  an 
attempt  would  only  involve  them  in  disgrace  and  per- 
secution. Nevertheless  they  proceed,  and  cheerfully 
submit  to  reproach,  and  persecution,  and  death  in 
every  fearful  form,  to  propagate  what  they  know  to  be 
a  gross  fabrication.  He  who  can  believe  such  a  case 
of  fraud  and  folly,  can  believe  anything.  He  is  charg- 
able  with  the  grossest  credulity.  In  the  last  place  here 
we  say,  that  deception  was  impossible.  Eight  years 
after  the  crucifixion,  Matthew  published  his  gospel 
among  the  Jews.  He  told  the  people  of  Jerusalem  that 
only  eight  years  previously,  while  they  were  witnessing 
the  crucifixion  of  Jesus  of  Nazareth,  there  was  dark- 


EVIDENCES   OF   CHRISTIANITY.  51 

ness  over  the  whole  land,  between  the  hours  of  twelve 
and  three  o'clock;  and  that  the  veil  of  the  temple  was 
rent  in  twain  from  top  to  bottom.  Suppose  this  to  have 
been  a  fabrication,  would  not  their  bitter  enemies  in 
'Jerusalem  have  confuted  it  at  once  ?  A  book  of  such 
barefaced  falsehood  could  not  have  survived  a  single 
day.  The  same  remarks  will  apply  to  the  account  of 
the  wonders  of  the  day  of  Pentecost.  Had  not  the 
facts  related  been  undeniable,  innumerable  witnesses 
would  testify  against  the  book  that  related  .them.  Had 
no  such  events  occurred,  the  Acts  of  the  Apostles  could 
have  gone  into  no  part  of  the  world  without  finding 
those  who  would  say  that  they  were  at  the  feast  refer- 
red to,  and  saw  nothing,  and  heard  nothing  of  the  mar- 
vellous things  stated  in  that  book.  Many  such  instances 
might  be  mentioned,  that  go  to  prove  that  deception 
was  impossible. 

Such  is  a  brief  sketch  of  the  incontestible  evidences 
of  the  authenticity,  genuineness,  and  credibility  of  the 
books  of  the  New  Testament.  They  were  written  by 
the  men  whose  names  they  bear,  who  were  eye  and 
ear  witnesses  of  what  they  wrote : — they  have  been 
transmitted  to  us  pure  and  entire,  without  the  alter- 
ation or  corruption  of  a  single  fact  or  doctrine,  as  they 
came  from  the  pens  of  the  apostles  themselves  ;  and 
their  statements  are  unmixed  truth,  and  more  to  be 
relied  on  than  any  history  whatever. 

(Kbibentcs  of  litsptratitnx. 

The  arguments,  thus  far,  have  not  touched  on  the  fact, 
that  these  books  were  written  under  the  inspiration  of 


62  A   PLEA   FOR  THE   BIBLE. 

the  Spirit  of  God.  If  they  were  written  under  the 
common  influences  that  actuate  other  honest  writers, 
viz.,  an  accurate  knowledge  of  the  facts,  and  a  love 
for  the  troth,  then  they  would  be  worthy  of  the  re- 
spect due  to  other  writings,  but  no  more.  But  if  they 
were  written  under  the  direct  guidance  of  the  unerring 
wisdom  of  God  himself,  then  they  claim  for  every 
doctrine  they  teach  our  implicit  belief  and  devout 
reverence.  Here,  without  any  reasoning,  we  take  for 
granted,  that  God,  in  his  omnipotence,  could  commu- 
nicate to  the  minds  of  some  men  such  unerring  knowl- 
edge and  wisdom,  and  make  them  conscious  that  they 
were,  at  the  time,  writing  under  such  a  divine  influ- 
ence. We  take  for  granted,  that  God,  in  his  be- 
nevolence to  creatures  he  had  made,  destined  to  an 
eternal  existence  beyond  this  life,  would  grant  some 
special  communications  directing  them  how  to  secure 
eternal  happiness.  "We  take  for  granted,  that  if  God 
did  give  such  revelations  to  some  as  a  special  rule  to 
all  other  men,  he  would,  in  his  wisdom,  furnish  them 
with  such  credentials  as  would  prove  that  they  were 
divinely  commissioned  for  that  purpose.  And  further, 
we  take  for  granted,  that  it  would  be  desirable  for  ra- 
tional beings,  conscious  from  all  they  feel  and  see 
around  them  of  the  proneness  of  mankind  to  err,  to 
have  some  unerring  rule  from  the  Deity  himself  to 
guide  them  into  all  truth.  Such  a  desire  was  strongly 
expressed  by  some  of  the  wisest  of  heathen  philoso- 
phers. These  things,  taken  for  granted,  are  the  axioms 
of  reason. 

Here  a  question  may  be  introduced.     What  mode 


EVIDENCES   OF  CHRISTIANITY.  53 

of  communicating  this  needed  direction  would  most 
become  the  Deitj,  and  be  most  satisfactory  and 
efficacious  to  his  creatures?  Some  say  that  the  gift, 
or  faculty  of  reason,  granted  alike  to  all  men,  would 
most  become  a  wise  governor,  and  is  an  all-sufl&cient 
guide  for  man.  But  we  have  seen,  in  former  remarks, 
that  men  professing  to  follow  this  as  their  guide  have 
fallen  into  the  most  egregious  errors,  and  it  failed 
them  where  and  when  light  was  most  needed.  Sup- 
pose, on  the  other  hand,  that  supernatural  or  divine 
directions  had  been  communicated  to  some  as  an  infal" 
lible  guide  to  all  other  men ;  and,  as  an  evidence  that 
they  were  so  gifted  by  heaven  to  be  the  instructors  of 
mankind,  God  had  endowed  them  with  powers  to 
work  niiracles  in  confirmation  of  their  mission ;  we 
should  reasonably  think  that  the  revelations  of  these 
men  would  be  a  guide,  safer  than,  and  superior  to,  the 
dictates  of  mere  human  reason.  But  this  is  not  all ;  we 
have  experimental  proofs.  There  is  a  book  claiming 
to  be  a  revelation  from  heaven ;  and  multitudes  of  men 
have  received  it  as  such  on  the  ground  of  the  creden- 
tials produced  by  its  authors.  And  more  than  this! 
all  those  who  have  submitted  their  minds  most  im- 
plicitly to  its  teachings,  to  its  doctrines  and  practice, 
lead  the  most  moral  and  happy  lives,  are  most  free 
from  speculative  errors,  and  die  in  the  assurance  of  a 
blessed  immortality. 

But  these  conclusions,  drawn  from  the  experience  of 
some  men,  it  seems  will  not  satisfy  some  others  who 
have  not  made  the  same  experiment.  They  want  such 
evidence  of  a  divine  revelation  as  will  irresistibly  con- 


54  A  PLEA   FOR  THE   BIBLE. 

vince  their  mind.  They  admit  that  real  miracles, 
wrought  by  those  who  professed  to  be  teachers  sent 
by  God  to  instruct  mankind,  would  be  a  sufficient 
guarantee  of  their  divine  commission ;  but  these,  they 
say,  have  never  yet  been  furnished.  The  miracles  of 
the  Bible,  they  say,  are  not  susceptible  of  proof.  We 
admit,  that  if  they  cannot  be  proved  we  are  not  bound 
to  believe  them,  and  are  at  liberty  to  reject  both  the 
history  and  the  doctrines  of  the  gospel.  But  what 
kind  of  evidence  is  wanted?  There  are  various  kinds 
of  evidence  suited  to  the  nature  of  the  thing  to  be 
proved.  There  is  mathematical  evidence  or  demon- 
stration ;  but  this  will  not  apply  to  miracles.  There  is 
the  evidence  of  the  senses ;  but  this  will  not  apply  to 
miracles  wrought  hundreds  of  years  ago.  And  there  is 
the  evidence  of  testimony ;  and  this  alone  is  adequate 
to  prove  the  miracles  of  the  Gospel.  If  this  cannot 
prove  the  miracles,  it  can  prove  to  us  no  facts  what- 
ever that  happened  before  we  were  born.  If  the  evi- 
dence of  testimony  is  to  be  set  aside  in  every  other 
case,  then,  the  most  of  the  knowledge  we  profess  to 
have  is  not  knowledge,  but  mere  supposition. 

Here  we  are  reminded  of  Mr.  Hume's  celebrated  es- 
say on  miracles.  Infidels  had  perceived,  that  either 
the  evidence  of  miracles  must  be  overthrown,  or  they 
must  surrender  the  contest;  and  hence  their  profound- 
est  efforts  were  directed  against  the  miracles  of  the 
gospel.  If  the  testimony  of  these  could  have  been  set 
aside,  Hume  was  the  man  to  have  done  it.  After 
many  vain  attempts  had  been  made,  he  at  length 
came  out  with  his  famous  proposition  ;  "Ab  testimony 


EVIDENCES   OF   CHRISTIANITY.  55 

can  prove  a  miracle.y  The  argumentation  by  wMcli 
he  arrived  at  this  proposition,  it  is  not  denied,  was 
conducted  with  great  ability,  and  was  well  calculated 
to  produce  the  effect  designed.  We  yet  remember 
that  while  in  college  it  gave  a  slight  shock  to  our 
confidence  in  revelation.  But  it  was  soon  answered 
by  a  long  and  able  dissertation  by  Dr.  Campbell, 
Principal  and  Professor  of  Theology  in  the  college 
of  Aberdeen.  Since  then  the  absurdity  of  his  argu- 
ment has  been  exposed  by  various  writers.  We 
think  it  worth  while,  in  this  place,  to  insert  an  ex- 
tract from  one  of  the  briefest  and  most  satisfactory- 
answers  we  have  met  with.  We  copy  from  an  old 
manuscript  we  have  by  us,  but  which  does  not  furnish 
the  author's  name.  The  following  is  the  language  of 
the  writer : 

Pitnte's  Argument. 

"  Hume's  reasoning  may  be  summed  up  in  a  few 
Avords.  A  miracle  is  a  violation  of  the  laws  of  nature ; 
but  these  laws  have  been  established  by  a  firm  and 
unalterable  experience.  Hence  he  infers  that  it  will 
always  be  more  probable  that  the  testimony  in  favor 
of  a  miracle  should  be  false,  than  that  uniform  and  un- 
alterable experience  should  be  violated.  When  Mr. 
Hume  says,  that  the  laws  of  nature  are  established  by 
a  firm  and  unalterable  experience^  he  must  mean  one  of 
two  things :  he  means,  either  that  experience  univer- 
sally^ and  loiihout  a  single  deviation,  has  found  the  laws 
of  nature  to  have  their  common  or  regular  operation ; 
or  that,  in  most  instances,  or  in  his  own  personal  ex- 


56  A   PLEA   FOR  THE   BIBLE. 

perience^  the  laws  of  nature  have  been  found  firm  and 
unalterable.  In  either  case  his  argument  is  powerless. 
If  he  chooses  the  first  sense  of  his  premises,  viz., 
"universal  experience,"  he  is  guilty  of  assuming  the 
point  in  debate  as  a  thing  granted.  The  point  to  be 
settled  is,  whether  God,  for  important  ends,  in  a  few 
instances,  suspended  the  ordinary  operations  of  the 
laws  of  nature,  and  produced  effects  different  from 
what  would  have  resulted,  had  these  laws  been  suffered 
to  take  their  usual  course.  For  example,  has  not 
God,  in  some  instances,  restored  the  dead  to  life ;  thus 
making  these  instances  exceptions  to  the  common  laws 
which  control  the  mortality  of  our  race  ?  This  Mr. 
Hume  denies.  What  is  his  argument  ?  He  says,  uni- 
versal experience  is  against  it,  an  experience  which 
admits  of  no  exceptions.  Of  course  this  experience 
includes  all  instances  of  death  that  have  occurred,  and 
leaves  no  room  for  a  single  restoration  to  life.  Thus 
he  takes  for  granted  the  very  point  which  he  under- 
took to  disprove.  He  first  asserts  that  the  law  of 
mortalit}',  admitting  no  subsequent  alteration,  has  been 
established  by  a  firm  and  uniform  expeiience — that  is, 
universally ;  and  then  it  was  easy  indeed  to  draw  a 
sweeping  conclusion,  that  no  instance  of  return  to  life 
was  ever  experienced.  No  wonder  that  no  testimony 
can  prove  what  never  happened.  If  he  chooses  the 
second  sense  of  his  own  premises,  viz.,  his  own  personal 
experience,  he  fares  still  worse ;  for  his  own  personal 
experience  on  the  subject  of  the  restoration  of  the  dead 
to  life  must  have  been  so  limited,  that  hundreds  of 
miracles  of  that  kind  might  have  been  performed,  and 


EVIDENCES   OF   CHEISTIANITY.  57 

his  experience  would  still  have  been  firm  and  unalter- 
able. Should  credible  witnesses  explicitly  and  sol- 
emnly declare  that  they  had  seen  a  dead  person  re- 
stored to  life,  would  it  impeach  their  testimony  if  ten 
thousand  Mr.  Humes,  multiplied  by  ten  thousand  more 
should  assert  that  they  had  never  experienced  such  a 
deviation  from  the  laws  of  nature?  Is  there  not  room 
for  truth  to  exist  on  both  sides  ?  Does  Hume's  ex- 
perience and  that  of  the  witnesses  relate  to  the  same 
individual  fact?  If  they  did  there  would  be  a  contra- 
diction, and  both  could  not  be  true.  So  that  Mr. 
Hume's  argument  is  either  an  assumjDtion  of  the  point 
in  dispute ;  or,  it  is  so  feeble  and  inconclusive  that  an 
illiterate  clown  mio;ht  refute  it." 

We  may  remark  on  Mr.  Hume's  reasoning,  that  it 
leads  to  atheism ;  and,  by  the  way,  we  have  no  evidence 
that  he  had  any  belief  in  the  being  of  a  God.  If  a 
miracle  cannot  be  proved  by  testimony,  it  cannot  be 
proved  in  any  other  way.  It  cannot  be  proved  by 
mathematical  demonstration.  It  cannot  be  proved  by 
the  evidence  of  the  senses.  There  is  no  other  kind  of 
evidence  that  we  know  of  What  is  the  next  step  ? 
It  is  this :  God  cannot  make  a  revelation  of  his  will  to 
his  intelligent  creatures.  If  he  has  a  message  to  send, 
it  must  be  by  some  messenger.  That  messenger  must 
show  his  credentials.  AVhat  else  can  he  show  but 
miracles.  He  must  show  a  sign  from  heaven ;  a  divine 
revelation  cannot  bo  made  otherwise  than  by  a  mirac- 
ulous interposition.  But  "no  testimony  can  prove  a 
miracle:''''  therefore  God  cannot  make  a  revelation: 
therefore  he  is  not  omnipotent ! 
4 


58  A    PLEA   FOK    THE   BIBLE. 

We  make  only  anotlier  remark  in  tliis  connection. 
The  religion  of  tlie  Bible  is  the  only  one  wliich,  on  its 
first  introduction,  appealed  to  miracles  as  evidence  of 
its  divine  authority.  We  read  of  the  pretended  oracles, 
auguries,  and  prodigies  of  heathenism ;  but  they  had 
no  reference  to  the  setting  up  of  a  new  sj'stem  of  be- 
lief or  worship.  They  were  only  a  part  of  the  super- 
stitions of  a  religion  already  set  up,  and  current  in  the 
world.  Miraculous  stories  were  published  about  Ma- 
homet, six  or  eight  centuries  after  his  death ;  but  no 
such  pretensions  were  made  by  himself  It  is  true  he 
gave  out  to  his  followers  accounts  of  some  miraculous 
transactions ;  but  they  were  such  as  could  not  come 
under  the  title  of  sensible  miracles,  as  he  took  care  to 
have  no  witnesses  but  himself  present.  The  religion 
of  the  Bible  stands  alone,  not  only  as  to  the  wisdom 
and  sublimity  of  its  communications,  but  as  to  the 
strength  of  the  evidence  by  which  it  is  established. 

%tu\  ^TiratUs  fcicre  fcrougljt  anb  fuUg  ixtttstt i>. 

The  question  here  is,  Have  we  satisfactory  evidence 
that  genuine  miracles  were  wrought  by  Christ  and  his 
apostles  ?  We  have  proved  that  the  Gospel  history  is 
a  true  account  of  events  as  they  occurred ;  in  that 
proof  we  did  not  explain  the  principle  on  which  the 
mighty  works  there  recorded  were  performed.  We 
now  affirm  that  they  were  real  miracles.  If  a  man  born 
blind  was  made  to  see  by  no  other  phj^sical  act  than 
by  putting  clay  on  his  eyes;  if  Lazarus,  after  having 
been  dead  four  days,  came  forth  from  the  sepulchre  at 
the  word  of  Jesus,  they  were  genuine  miracles.     We 


EVIDENCES   OF   CHRISTIANITY.  59 

are  reduced  to  the  alternative  of  either  denying,  in  the 
face  of  all  evidence,  the  truth  of  the  statements,  or  of 
admitting  that  miracles,  in  the  fullest  sense,  were 
wrought  by  the  word  of  Jesns. 

In  regard  to  these,  and  all  the  other  miracles,  they 
were  accessible  to  the  examination  of  the  senses  of 
multitudes  of  witnesses  of  all  ranks  and  classes;  of  the 
learned  and  mighty,  as  well  as  of  the  poor  and  igno- 
rant. The  senses  of  the  latter  were  as  competent  as 
those  of  the  former  to  judge  of  them.  The  senses  of 
innumerable  witnesses  in  Jerusalem  could  decide 
whether  Lazarus  had  been  dead  and  was  restored  to 
life  again.  His  grave  was  surrounded  with  unbeliev- 
ing Jews  who  saw  him  come  forth.  They  had  oppor- 
tunities and  dispositions  to  question  the  miracle. 
Lazarus  continued  to  go  out  and  in  among  the  people. 
Many  went  to  see  one  who  had  been  raised  fi^om  the 
dead.  The  chief  priests  consulted  to  put  him  to  death, 
because  that  by  reason  of  him  many  went  away  and 
believed  on  Jesus.  The  senses  of  every  man  and  wo- 
man in  Nain  were  competent  to  judge  whether  the 
young  man,  when  carried  out  to  be  buried,  sat  up 
at  the  word  of  Jesus,  and  continued  to  live  among 
them  afterwards.  The  senses  of  the  five  thousand 
men,  besides  women  and  children,  could  judge  whether 
they  had  been  fed  to  the  full  on  a  few  loaves  and 
fishes. 

Again  :  In  none  of  the  miracles  of  Christ  Avas  there 
any  possibility  of  collusion.  No  time  nor  room  was 
left  for  second  causes  or  human  means  to  intervene ; 
and  in  the  multitude  of  cases  there  was  not  a  single 


60  A   PLEA    FOR  THE   BIBLE. 

failure.  "  He  went  about  all  Galilee  teaching  in  their 
synagogues,  and  preaching  the  Gospel  of  the  kingdom, 
and  healing  all  manner  of  sickness,  and  all  manner  of 
disease  among  the  people.  And  his  fame  went 
through  all  Syria ; .  and  they  brought  unto  him  all  sick 
people  that  were  taken  with  divers  diseases  and  tor- 
ments, and  those  that  were  possessed  with  devils,  and 
those  which  were  lunatic,  and  those  that  had  the 
palsy ;  and  he  healed  them."  Matt.  iv.  23,  24.  Simi- 
lar declarations  are  made  in  regard  to  the  miracles  of 
the  apostles.  Acts  v.  16.  "Then  came  also  a  multi- 
tude out  of  the  cities  round  about  unto  Jerusalem, 
bringing  sick  folks ;  and  them  which  were  vexed 
with  unclean  spirits ;  and  they  were  healed  every  one^ 
To  suppose  that  these  marvellous  works  were  all  a 
cheat,  and  that  the  multitudes  who  beheld  them  were 
all  deceived,  would  be  to  suppose  the  greatest  miracle 
of  all.  The  man  who  denies  the  reality  of  the  miracles 
manifests  the  grossest  kind  of  credulity. 

Again  :  There  was  abundance  of  time  and  opportuni- 
ty to  test  these  miracles.  Seventy  years  elapsed  between 
the  commencement  of  Christ's  miracles  and  the  death 
of  the  last  of  the  apostles,  during  which  miraculous 
gifts  were  exercised.  The  apostles  did  not  continue 
together,  as  might  have  been  supposed  had  they  been 
confederated  in  an  imposture,  but  separated  into  all 
parts  of  the  world.  They  went  alone  to  the  most  pop- 
ulous, polished,  and  enlightened  cities.  They  after- 
wards wrote  epistles  to  the  churches  they  had  founded 
in  these  cities,  in  which  epistles  they  referred  to  the 
marvellous  works   done   amono;  them.      How   could 


EVIDENCES   OF   CHRISTIANITY.  61 

they,  in  tlieir  senses,  refer  these  Christians  to  miracles 
they  had  never  seen  ?  The  Gospel  of  Matthew  was 
published  in  Jerusalem  seven  or  eight  years  after  the 
death  of  Christ.  Supposing  this  to  have  been  the  first 
publication  of  the  miracles,  it  was  sufficiently  near 
their  date  to  afford  every  reasonable  opportunity  of 
investigation.  But  we  know  that  at  the  very  time  of 
their  performance  the  Scribes  and  Pharisees  sat  in  coun- 
cil on  the  subject  of  the  miracles  of  Christ.  When  the 
man  lame  from  his  birth  was  cured  by  Peter  and  John, 
(Acts  iii.,)  it  was  immediately  published.  The  Jewish 
Sanhedrim  took  cognizance  of  it,  and  what  was  their 
verdict?  It  was,  "That  a  notable  miracle  hath  been 
done  by  them  is  manifest  to  all  them  that  dwell  in  Je- 
rusalem, and  we  cannot  deny  iiJ^  Fifty  days  after  the 
resurrection  of  Christ,  his  disciples  published  this  chief 
miracle  in  Jerusalem,  and  appealed  to  it  in  all  their 
discourses.  "Ye  men  of  Israel,  hear,"  said  Peter; 
"Jesus  of  Nazareth,  a  man  approved  of  God  among 
you  by  miracles,  and  wonders,  and  signs,  which  God 
did  by  him  in  the  midst  of  you,  as  ye  yourselves  know  J'' 
In  addition  to  these  considerations  we  may  take  into 
account  the  strict  scrutiny  these  miracles  would  under- 
go from  the  enemies  of  the  Gospel.  They  were  per- 
formed in  avowed  support  of  a  religion  uncompromis- 
ing in  its  claims.  Had  the  Christian  religion  been 
more  compromising,  had  it  claimed  only  a  place  among 
other  existing  religions,  it  would  not  have  met  with 
much  opposition.  But  it  claimed  to  be  the  only  relig- 
ion for  all  mankind.  The  success  of  the  Gospel  was 
the  overthrow  of  the  Jewish  hierarchy,  and  threatened 


62  A  PLEA  FOR  THE   BIBLE. 

the  utter  ruin  of  paganism.  Hence  it  roused  at  once 
into  stern  opposition  all  the  civil  power  of  the  govern- 
ments— all  the  enmity  of  the  Jewish  and  pagan  priest- 
hood— and  all  the  prejudices  and  natural  attachments 
of  all  the  people.  Under  these  circumstances  the  mir- 
acles could  not  escape  the  most  thorough  examination. 
All  the  ingenuity  and  diligence  of  contemporaries,  an- 
imated by  the  strongest  motives  against  the  apostles, 
and  favored  by  every  advantage,  would  be  enlisted  in 
the  trial.  And  all  this,  not  for  a  month,  or  a  year,  but 
for  seventy  years  ;  yet  no  adversary  discovered  a  sin- 
gle failure,  or  so  much  as  one  evidence  of  suspicious 
contrivance. 

(&biiit\xu  prising  from  ^rop^ecg. 

Another  branch  of  the  evidence  is  that  derived  from 
the  prophecies  uttered  and  published  by  the  several 
penmen  of  the  sacred  Scriptures.  In  taking  up  this 
argument,  it  is  not  from  the  supposition  that  the  argu- 
ment from  miracles  is  incomplete  or  insufficient  in 
itself,  but  to  show  that  God  has  furnished  us  not  only 
with  the  plainest,  but  the  most  varied  and  abundant 
evidence.  Justin  Martyr,  in  one  of  his  apologies  for 
Christianity,  presents  this  argument  in  the  briefest 
and  most  forcible  language  we  have  met  with.  The 
following  are  his  words  :  "  To  declare  a  thing  shall  be, 
long  before  it  is  in  existence ;  and  then  bring  about 
the  accomplishment  of  that  very  thing  according  to  the 
same  declaration ;  this,  or  nothing,  is  the  work  of  God." 
Future  events  in  the  history  of  the  rise  and  fall  of  na- 
tions not  yet  in  existence,  and  minute  incidents  in  the 


EVIDENCES   OF   CHRISTIANITY.  63 

life  of  individuals  not  yet  born,  are  secrets  into  wliicli 
neither  men  nor  angels  can  penetrate.  If  it  can  be 
shown  that  such  and  such  incidents  were  predicted, 
and  the  predictions  published  and  preserved  in  books 
hundreds  or  thousands  of  years  before  they  happened ; 
and  that  when  the  events  took  place  they  corresponded 
with  the  predictions  in  the  minutest  points ;  then  it  is 
proof  positive  that  the  prophets  spake  and  wrote  un- 
der the  immediate  guidance  of  the  Omniscient  God. 

Now,  such  predictions  are  scattered  over  almost  all 
the  books  of  scripture  ;  and  in  selecting  a  few  exam- 
ples for  illustration,  we  scarcely  know  which  to  choose. 
If,  for  instance,  we  select  one  or  two  from  the  writings 
of  Moses,  we  may  remark,  in  the  first  place,  that,  on  a 
principle  before  illustrated,  it  is  as  easy  to  prove  that 
the  first  five  books  of  the  Bible  were  written  by  him, 
as  to  prove  that  Shakespeare's  plays  were  written  by 
Shakespeare.  And  further,  it  is  as  easy  to  prove  that 
real  miracles  were  wrought  by  Moses,  as  that  they 
were  wrought  by  Jesus  Christ  and  his  apostles.  Hence 
it  follows,  that  whatsoever  he  wrote  may  be  depended 
on  as  the  very  truth  of  God ;  for  the  God  of  truth 
would  not  endow  a  man  with  miraculous  powers  in 
order  to  propagate  falsehood.  Now,  Moses  informs  us 
that  when  Abraham  was  an  old  man,  and  childless, 
God  spake  to  him,  saying,  "  As  the  stars,  so  shall  thy 
seed  be."  Again,  "  Thou  shalt  be  a  father  of  many 
nations."  And  again,  "  Know  of  a  suret}^,  that  thy 
seed  shall  be  a  stranger  in  a  land  that  is  not  theirs, 
and  shall  serve  them,  and  they  shall  afflict  them  400 
years ;  and  also  that  nation  whom  they  shall  serve  I 


64  A   PLEA    FOR   THE   BIBLE. 

will  judge,  and  afterwards  shall  they  come  out  with 
great  substance."    Gen.  xv.  5,  13 ;  xvii.  5. 

Events  afterwards  proved,  that  not  only  the  Israel- 
ites, but  the  Ishmaelites,  Edomites,  and  many  other 
nations  in  the  East,  were  the  descendants  of  Abraham, 
History  shows  also  that  the  Israelites  were  afflicted  in 
Egypt,  and  after  an  oppression  of  400  3^ears  the  Egyp- 
tians were  judged,  and  the  Israelites  brought  out  with 
great  substance.  There  is  another  remarkable  proph- 
ecy concerning  the  Jews,  in  Deut,  xxviii.  "  And  the 
Lord  shall  scatter  thee  among  all  people,  from  the  one 
end  of  the  earth  even  unto  the  other  ....  and  among 
these  nations  shalt  thou  find  no  ease,  neither  shall  the 
soles  of  thy  feet  have  rest."  This  has  been,  and  is  be- 
ing fulfilled  to  the  present  time.  Daniel,  550  years 
before  Christ,  predicted  that  his  coming  would  be  490 
years  "from  the  going  forth  of  the  commandment  to 
restore  and  build  Jerusalem"  (Chap.  ix.  25) ;  and  this 
agrees  with  the  year  in  which  Christ  was  born.  More 
than  1000  years  before  Daniel,  Jacob  prophesied  that 
"  the  sceptre  shall  not  depart  from  Judah  ....  until 
Sbiloh  come."  Gen.  xlix.  10.  The  sceptre,  or  the  re- 
gal power,  was  just  about  departing  from  Judah  when 
Christ  was  born.  Micah,  710  years  beforehand,  fore- 
told that  he  would  be  born  in  Bethlehem.  This  also 
literally  came  to  pass. 

In  reference  to  the  incidents  of  his  life  we  have  the 
following  prophecies :  "  A  virgin  shall  conceive,  and 
bring  forth  a  son,  and  shall  call  his  name  Immanuel ;" 
that  his  teaching  would  be  characterized  by  meekness 
and  gentleness ;    that  under  his  ministry   the  blind 


EVIDENCES   OF   CHRISTIANITY.  65 

should  be  made  to  see,  tlie  deaf  to  hear,  and  the  lame 
to  walk ;  that  he  would  be  despised  and  rejected  of 
men  ;  that  he  should  come  to  Jerusalem  riding  on  an 
ass'  colt.  Isaiah  vii.  14;  xlii.  2;  xxxv.  5;  liii.  3;  and 
Zech.  ix.  9.  In  relation  to  the  incidents  of  his  death, 
it  was  predicted  that  he  shoidd  be  betrayed  by  one  of 
his  disciples.  The  price  for  which  he  was  delivered 
into  the  hands  of  his  enemies,  and  the  use  to  which 
the  money  would  be  put,  were  foretold.  It  was  pre- 
dicted that  his  hands  and  feet  should  be  pierced ;  that 
his  garments  should  be  parted,  and  lots  cast  for  his 
vesture ;  that  a  bone  of  him  should  not  be  broken ; 
that  his  grave  should  be  appointed  with  the  wicked, 
and  that  he  should  be  with  the  rich  in  his  death. 
Psalm  xli.  9  ;  Zech.  xi.  12  ;  Psalm  xxii.  16,  18 ;  Exod. 
xii.  46,  and  Isaiah  liii.  9. 

Now  let  it  be  considered  that  all  the  prophecies  of 
the  Old  Testament,  of  which  these  are  a  mere  speci- 
men, were  published  several  centuries,  some  of  them 
nearly  2000  years,  before  the  advent  of  Christ ;  that 
the  Jewish  Scriptures  which  contain  them  were  pre- 
served with  a  sacred  and  jealous  care;  and  that  they 
were  translated  into  the  Greek  language  200  years  be- 
fore the  Christian  era.  We  do  not  regard  it  as  neces- 
sary to  refer,  in  detail,  to  the  accomplishment  of  these 
scriptures.  Any  one  with  his  New  Testament  may 
examine  for  himself;  and  every  Christian  and  prop- 
erly instructed  youth  is  more  or  less  familiar  with  all 
these  incidents.  At  the  same  time  we  would  earnestly 
recommend  to  every  reader  a  closer  study  of  the  Bible 
on  all  these  topics,  "  comparing  scripture  with  scrip- 
4* 


66  A   PLEA   FOR   THE   BIBLE. 

ture."  We  can  assure  tliem,  from  experience,  tliat  the 
more  they  practise  this,  and  progress  in  the  study  of 
this  wonderful  book,  and  get  the  heart  engaged  in  it, 
the  more  they  will  find  it  a  source  of  satis&ction,  and 
pleasure  too,  which  no  other  reading  can  afford. 

Of  the  prophecies  of  the  New  Testament,  we  will 
refer  to  only  one  as  a  specimen,  viz.,  the  destruction 
of  the  city  and  temple  of  Jerusalem.  Jesus  proved 
his  divine  mission  by  prophecies  as  well  as  by  miracles. 
In  the  latter  the  appeal  was  to  eye-witnesses.  "  The 
works  that  I  do  bear  witness  of  me."  In  the  former 
the  appeal  was  to  the  testimony  of  subsequent  history. 
"  Now  I  tell  you  before  it  come  to  pass,  that  when  it 
comes  to  pass  ye  may  believe  that  I  am  he."  In  re- 
gard to  the  ruin  of  the  city  he  said,  "  They  shall  lay 
thee  even  with  the  ground,  and  thy  children  within 
thee ;  and  they  shall  not  leave  in  thee  one  stone  upon 
another."  Of  the  temple  he  said,  "  Verily  I  say  unto 
you,  there  shall  not  be  left  here  one  stone  upon  another 
that  shall  not  be  thrown  down."  Luke  xix.  44,  and 
Matt.  xxiv.  2. 

On  this  prophecy  we  observe,  in  the  first  place,  that 
it  was  published  before  it  came  to  pass.  The  Gospel 
of  Matthew,  which  contains  the  fullest  account,  was 
published  seven  or  eight  years  after  the  death  of  Christ, 
that  is,  thirty-seven  years  before  the  fulfilment.  It  is 
worthy  of  observation  that  the  apostle  John  survived 
the  destruction  of  Jerusalem,  and  hence  he  gives  no 
notice  of  the  prophecy.  No  writer  among  the  enemies, 
of  the  Gospel  in  the  early  ages  attempted  to  set  aside 
the  argument  from  prophecy,  pretending  it  was  writ- 


EVIDENCES   OF   CHRISTIANITY.  67 

ten  after  the  event ;  hence  we  need  not  allow  any  infi- 
del attempts,  in  modern  times,  to  embarrass  our  minds 
on  this  subject. 

The  event,  at  the  time,  seemed  the  most  unlikely  of 
any  to  happen.  The  Jews  were  at  peace  among  them- 
selves, and  submissive  to  the  Eoman  government. 
Everything  seemed  to  render  the  fulfilment  impossible. 
The  city  was  enclosed  with  a  triple  wall,  with  fortifi- 
cations of  immense  strengths  When  Titus,  the  Eoman 
commander,  looked  upon  its  towers,  he  exclaimed, 
"  We  have  certainly  had  God  for  our  helper  in  this 
war."  The  temple  was  probably  the  largest,  strongest, 
and  most  beautiful  structure  in  the  world.  Its  walls 
enclosed  nineteen  acres.  Its  eastern  front  rose  from  its 
base  in  the  valley  below,  eight  hundred  feet.  In  the 
wall  were  stones  sixty-five  feet  in  length,  ten  in 
breadth,  and  eight  in  thickness.  How  could  such 
buildings  be  thoroughly  levelled?  What  motive 
could  there  be  for  destroying  them  ?  Even  the  bar- 
barous nations  which  afterwards  sacked  the  city  of 
Rome,  spared  her  noble  edifices.  What  could  induce 
the  civilized  Romans,  and  the  humane  Titus,  thus  to 
lay  it  even  with  the  ground  ? 

Again,  we  observe,  that  the  prediction  was  literally 
fulfilled  about  forty  years  after  it  was  uttered.  In  the 
siege  it  was  not  in  the  power  of  Titus  to  save  the 
Temple.  He  did  what  he  could  to  restrain  the  violence 
of  the  soldiers,  who  set  it  on  fire  contrary  to  his  express 
orders.  But  Jesus  had  said,  "Behold,  your  house  is 
left  unto  you  desolate,"  and  God  would  not  suffer  his 
word  to  fail.     Josephus  relates  that,  "As  for  all  the 


68  A   PLEA   FOR   THE   BIBLF. 

rest  of  the  circumference  of  the  citj,  it  was  so  thor- 
oughly laid  even  loith  the  ground,^^  using  the  very  words 
of  Scripture,  "by  those  who  dug  up  the  foundations, 
that  there  was  nothing  left  to  make  those  who  came 
thither  to  believe  it  had  ever  been  inhabited."  It  is 
further  related,  that  a  captain  in  the  Eoman  army  did, 
literally,  with  a  plow-share,  tear  up  the  foundations 
of  the  temple.  "  A  plow-share,"  says  Gibbon,  "  was 
drawn  over  the  consecrated  ground,  as  a  sign  of  per- 
petual interdiction."  Thus  another  prophecy,  contained 
in  Micah  iii.  12,  was  literally  fulfilled :  "  Therefore  shall 
Zion  for  your  sakes  be  plowed  as  a  field,  and  Jerusa- 
lem become  heaps,  and  the  mountains  of  the  house  as 
the  high  places  of  the  forest." 

Such  is  a  very  brief  illustration  of  the  argument 
from  prophecy,  for  which  we  are  indebted  to  Bishop 
Mcllvain's  large  work  on  the  evidences.  We  close 
with  a  few  observations,  which  may  apply  to  all  the 
prophecies  collectively. 

(§mttu[  ^bstrbations  0it  f^c  (cbitrtirte  of  |lropIjtcg. 

In  the  first  place :  It  is  a  kind  of  evidence  that  ad- 
dresses the  senses.  If  there  be  any  who  require  to  see 
before  they  believe,  who  cannot  appreciate  the  evidence 
of  testimony,  here  is  evidence  on  which  they  may  look 
with  their  eyes.  If  there  be  any  truth  in  history,  any 
one  may  compare  it  with  prophecy,  and  see  the  agree- 
ment between  them.  We  have  only  to  read  in  the 
Bible  the  predictions  relating  to  Egypt,  Babylon,  Nin- 
eveh, and  Tyre,  and  then  open  our  eyes  on  the  accounts 
of  modern  travellers — we  have  only  to  read  in  Moses 


EVIDENCES   OF   CHRISTIANITY.  69 

and  the  prophets  concerning  the  dispersions  of  the 
Jews,  and  then  lift  our  eyes  on  their  present  condi- 
tion— we  have  only  to  do  this  to  see  that  the  prophecies 
of  the  Bible  have  been  fulfilled  in  a  manner  which  no 
human  sagacity  could  have  foreseen,  which  no  human 
power  could  have  brought  to  pass ;  and  consequently, 
that  the  writers  of  these  prophecies  were  inspired  by 
God,  and  that  the  religion  they  taught  is  of  heavenly 
origin.  Some  may  suppose  that  the  evidence  of  mira- 
cles, addressed  to  the  senses,  was  more  conclusive  to 
those  who  witnessed  them  than  to  us ;  but  this  is  a 
mistake.  It  might  be  more  impressive  at  the  time, 
but  not  more  conclusive  than  that  addressed  to  the 
mind  through  the  medium  of  testimony.  "  If  they 
believe  not  Moses  and  the  prophets,  neither  would 
they  believe  if  one  rose  from  the  dead." 

Again :  It  is  a  species  of  evidence  which  no  false  re- 
ligion has  ever  pretended  to.  The  corrupt  system  of 
Popery  sometimes  attempted  to  sustain  itself  by  pre- 
tended miracles,  but  we  read  not  that  it  ever  made  any 
pretensions  to  prophecy.  Nor  did  Mahomet,  although 
styled  the  prophet  of  God,  ever  declare  a  single  proph- 
ecy on  the  fulfilment  of  which  he  rested  his  claims 
to  inspiration.  But  the  prophets  of  the  Bible,  profess- 
ing to  be  commissioned  by  God,  appealed  to  future 
events,  both  near  and  remote,  as  witnesses  of  the  truth 
of  their  mission.  Predictions  relating  to  remote  events, 
hundreds  or  thousands  of  years  in  the  future,  could  not, 
of  course,  serve  as  evidence  in  the  age  in  which  they 
lived  ;  but  they  were  committed  to  writing,  and  depos- 
ite^l,  as  it  were  for  safe  keeping,  in  the  hands  of  the 


70  A   PLEA   FOR  THE    BIBLE. 

nations,  for  the  use  of  future  ages.  "JSTot  unto  them- 
selves, but  to  us  did  thej  minister,"  Thej  foretold 
innumerable  minute  transactions,  which  the  contingen- 
cies of  hundreds  of  centuries  were  to  bring  about. 
Such  an  appeal  rests  the  whole  cause  of  revealed  re- 
ligion on  a  perfect  accomplishment  of  these  contingent 
events :  and  yet,  up  to  this  present  time,  not  a  single 
prediction  in  the  whole  series  can  be  shown  to  have 
failed,  or  to  have  been  contradicted  by  the  times  or 
events  to  which  it  referred.  Can  it  be  supposed  possi- 
ble, in  the  nature  of  things,  that  human  ingenuity  could 
have  contrived  a  volume  of  prophecies,  reaching  so 
far,  revealing  so  much,  and  assuming  such  particular- 
ity, without  having  been  contradicted  by  a  single  event 
in  the  history  of  6000  years  ?  There  is  a  moral  gran- 
deur about  such  an  appeal  as  this,  to  which  nothing 
but  the  inspiration  of  Scripture  can  pretend — a  bold- 
ness on  which  no  imposture  could  venture ! 
•  Again :  This  evidence  is  accumulative.  For  a  period 
of  more  than  three  thousand  years,  since  the  first  Scrip- 
tures were  written,  the  scheme  of  prophecy  has  been 
continually  opening,  and  its  grand  objects  becoming 
more  and  more  clear  and  distinct.  The  writers  lived 
in  different  ages,  and  exhibited  a  great  variety,  in  their 
characters,  education,  employment,  and  style  of  writ- 
ing. Their  predictions  relate  not  only  to  the  Jews  and 
contiguous  nations — not  only  to  the  remote  empires  of 
antiquity,  but  to  the  kingdoms  of  modern  Europe. 
As  ancient  empires  rose  and  fell,  the  events  threw 
clearer  and  clearer  light  on  prophecy ;  and  observing 
minds  would  gather  stronger  and  stronger  faith  in  the 


EVIDENCES  OF   CHRISTIANITY.  71 

truth  of  God's  word.  The  advent  of  Christ,  and  the 
new  dispensation  which  succeeded,  threw  a  flood  of 
light  on  the  innumerable  prophecies,  all  testifying  of 
him,  and  of  the  glorious  advantages  thereby  resulting 
to  the  Gentile  world.  When  thus  we  consider  the 
vast  scheme  of  prophecy — the  variety  and  diversity  in 
the  minds  and  circumstances  of  those  who  wrote  it — 
and  at  the  same  time  see  how  they  all  agree  in  testify- 
ing "  beforehand  the  sufferings  of  Christ  and  the  glory 
that  should  follow,"  it  can  be  accounted  for  on  no  other 
principle,  than  that  one  mind — the  mind  of  the  eternal, 
omniscient  Jehovah — pervaded,  governed,  and  directed 
them  all. 

We  remark  only  further  here,  that  the  scheme  of 
prophecy  is  almost  completed.  The  ancient  prophecies 
have  been  so  distinctly  fulfilled,  that  the  wonder  is 
there  should  remain  a  single  doubt  as  to  the  inspira- 
tion of  the  Bible.  Those  whose  accomplishment  is  yet 
future,  and  rapidly  approaching,  will  put  infidelity  to 
the  blush,  and  cause  it  as  ashamed  to  hide  its  head. 
The  downfall  of  Popery,  the  disappearance  of  Mahom- 
etanism,  and  the  restoration  and  conversion  of  the  Jews, 
will  soon  strike  the  nations  with  surprise.  When  the 
veil  is  rent  from  Israel's  eyes,  it  will  be  rent  from  a 
thousand  prophecies :  and  those  who  partially  believe 
and  understand  the  Bible,  will  believe  anil  understand 
it  as  they  never  did  before.  As  those  which  related 
to  the  first  advent  of  Christ  to  suffer  were  literally  ful- 
filled, so  in  the  same  manner  will  those  which  relate  to 
his  second  "coming  in  the  clouds  with  power  and  great 
glory,"  to  reign,  be  accomplished.    And  if  the  proplie- 


72  A    PLEA   FOR   THE   BIBLE, 

cies  and  sign  tliat  went  before,  relating  to  his  first  ad- 
vent, "were  to  "  make  ready  a  people  prepared  for  the 
Lord,"  so  the  signs  designated  by  Christ  and  his  apos- 
tles, relating  to  his  second  advent,  ought  now,  more 
than  ever,  to  be  studied  for  the  same  purpose.  If  there 
be  any  significance  in  the  signs  given,  the  signs  and 
aspects  of  Providence  now  indicate  that  "the  coming 
of  the  Lord  draweth  nigh." 


CHAPTER  V. 

MISCELLANEOUS. 

Having  proceeded  tlius  far  in  a  Plea  for  the  Bible, 
we  find  that  we  have  not  yet  touched  on  some  of  the 
leading  ideas  we  had  in  view  when  we  began  to  write ; 
but  by  these  observations  on  its  divine  inspiration  we 
will  be  better  prepared  for  those  which  follow,  in  such 
order  as  they  may  occur  to  our  mind. 

t^Ije  f  ibie  tht  mxt  aub  sole  dSixiisz  of  ^nxilj  anb  practice. 

It  needs  no  further  argument  to  show,  that  if  God 
empowered  the  sacred  penmen  to  work  miracles,  and 
inspired  them  to  write  such  prophecies,  he  so  guided 
their  pens  that  every  sentiment  they  delivered  as 
prophets  and  apostles,  comes  to  us  under  the  sanction 
of  his  authority.  This  was  the  simple  and  sublime 
method  by  which  he  chose  to  communicate  his  will  to 
mankind  on  all  matters  relating  to  their  religious  belief 
and  practice.  This  constitutes  the  Bible  the  standard 
and  the  test  of  truth ;  the  rule  of  action  for  all  intelli- 
gent human  beings.  It  is  the  sole  j  udge  of  controversy 
on  every  question  concerning  faith,  opinion,  or  practice, 
wherein  men  are  so  apt  to  differ  among  themselves. 
It  is  the  law  and  testimony  of  Jehovah,  and  if  "  any 


74  A   PLEA   FOR  THE   BIBLE. 

speak  not  according  to  this  word,  it  is  because  there  is 
no  light  in  them."  There  is  no  exception  to  this  rule. 
"All  Scripture  is  given  by  inspiration  of  God,  and  is 
profitable  for  doctrine,  for  reproof,  for  correction,  for 
instruction  in  righteousness,  that  the  man  of  God  may 
be  perfect,  thoroughly  furnished  unto  all  good  works." 
It  is  all  alike  inspired,  although  not  all  of  equal  prac- 
tical use  in  the  present  dispensation.  AVhile  the  cere- 
monial law  of  Moses  was  in  force,  its  positive  precepts 
were  of  equal  authority  to  those  of  the  moral  law :  but 
they  might  be  abrogated ;  and  when  the  system  of 
Jewish  sacrifices  was  done  away  at  the  death  of  Christ, 
they  ceased  to  be  obligatory.  But  the  moral  law  might 
not  and  could  not  be  abrogated,  even  by  God  himself. 
It  is  law  for  the  universe,  and  immutable  as  the  throne 
of  Jehovah.  Hence  every  precept  of  that  law,  and 
every  moral  duty  enjoined  in  the  Old  Testament,  is  as 
binding  on  us  now  as  when  delivered  at  Mount  Sinai. 
In  this  respect  the  Old  Testament  is  as  instructive  as 
the  New.  There  has  been  a  change  of  dispensation, 
bnt  no  change  in  the  code  of  morality. 

^aitluitit  tntii  auiJ  jp;ro6eit  mxiatx  Parlous  dispensations  of 
^tligxon. 

Is  it  asked,  What  use  was  there  for  a  change  of  dis- 
pensation ?  or.  What  purpose  was  the  old  dispensation 
of  Jewish  sacrifices  designed  to  serve  ?  These  inqui- 
ries bring  out  the  great  question.  What  was  the  grand 
design  of  God  in  giving  the  whole  Bible  to  mankind  ? 
It  was  to  develop  gradually  his  wise  and  holy  plans 
of  providence  and  redemption — to  show  to  man  his 


MISCELLANEOUS,  75 

true  character — and  to  manifest  his  own  glorious  per- 
fections in  tlie  moral  government  and  salvation  of  sin- 
ners. It  required  a  long  time  to  do  this.  For  nearly 
six  thousand  years  the  human  race  has  been  under 
various  forms  of  probation ;  and  it  requires  no  argu- 
ment to  prove  that  from  the  beginning  they  have  man- 
ifested a  strong  disposition  to  walk  contrary  to  God : 
while,  at  the  same  time,  he  has  been  wonderfully  patient 
in  affording  such  means  and  opportunities  as  might 
have  sufficed  to  restrain  them.  During  the  antedilu- 
vian period,  when  men  lived  to  an  age  bordering  on  a 
thousand  years,  they  had  large  opportunities  of  learn- 
ing by  tradition  from  tlieir  fathers,  if  they  had  desired 
it,  the  appointed  mode  of  worshipping  the  one  living 
and  true  God :  but  the  wickedness  of  man  on  earth 
became  so  great  that  he  was  provoked  to  destroy  them 
by  a  flood.  Then  the  descendants  of  "Noah,  the 
preacher  of  righteousness,"  had  similar  opportunities, 
together  with  the  example  of  the  deluge  before  their 
minds,  to  teach  them  the  holy  and  righteous  character 
of  God,  and  the  appointed  way  of  worshipping  him_  by 
sacrifice :  but  they  became  as  wicked  as  before,  and 
the  knowledge  of  the  true  God  almost  vanished  from 
the  earth.  To  preserve  the  knowledge  of  his  name 
among  men,  God  chose  Abraham,  the  father  of  the 
faithful,  and  gave  to  bim  and  to  his  posterity  further 
and  further  revelations  of  his  plan  of  mercy,  and  of  a 
future  Saviour.  But  the  wickedness  of  men  still  pre- 
vailed, and  the  only  nation  containing  some  believers 
in  the  true  God  was  cruelly  oppressed  in  Egypt.  In 
process  of  time  he  delivered  that  nation  from  oppres- 


76  A   PLEA   FOR   THE   BIBLE. 

sion  bj  the  hand  of  Moses,  amid  wonderful  manifesta- 
tions of  his  power,  and  faithfulness  to  the  covenant 
promises  he  had  made  to  their  fathers.  The  miracles 
of  Egypt,  at  the  Ked  Sea,  and  in  the  wilderness,  wronght 
by  the  hand  of  Moses,  proved  him  to  be  a  messenger 
sent  by  God,  not  only  to  lead  that  people,  bnt  to  be 
an  instructor  of  mankind,  by  giving  to  the  world  the 
first  books  of  a  written  revelation.  God's  delivering 
the  law  in  an  audible  voice  from  Mount  Sinai,  writing 
with  his  own  finger  the  ten  commandments  on  tables 
of  stone,  and  commanding  Moses  to  transcribe  them 
into  a  book,  ,were  transactions  in  which  the  whole  hu- 
man race  is  concerned.  The  precepts  and  ordinances 
of  the  ceremonial  law  were  a  revelation  for  the  special 
benefit  of  the  Israelites  during  the  continuance  of  the 
Mosaic  dispensation.  The  sacrifices  of  slain  beasts 
were  to  them  a  typical  Gospel,  directing  their  minds, 
on  the  one  hand,  to  the  condemning  nature,  and  con- 
dign punishment  due  to  sin  ;  and  on  the  other,  to  the 
great  atonement  to  be  made  by  the  Saviour  revealed 
in  promise  to  their  fathers.  Multitudes  believed  and 
embraced  the  Gospel,  thus  darkly  revealed,  and  were 
saved.  Under  this  legal  dispensation,  with  continued 
revelations  of  the  will  of  God  by  the  prophets  raised 
up  among  them,  that  nation  existed  for  fifteen  hundred 
years,  until  Christ,  the  great  antitype,  came,  "who  is 
the  end  of  the  law  for  righteousness  to  every  one  that 
believes." 

It  may  be  worth  while  to  merely  glance  at  the  state 
of  the  heathen  world  all  this  time.  Several  empires 
of  antiquity  rose  and  fell ;  human  science  was  culti- 


MISCELLANEOUS.  77 

vated  to  the  utmost,  and  scliools  of  learning  and  plii- 
.  losophy  flourished  in  the  principal  cities ;  but  as  to 
correct  ideas  of  God,  or  any  rational  mode  of  divine 
worship,  they  continued  entirely  in  the  dark.  The  fol- 
lowing is  the  inspired  account  of  them  in  general : 
"That  which  may  be  known  of  God  is  manifest  in 
them  ;  for  God  hath  shown  it  to  them.  For  the  invis- 
ible things  of  him  from  the  creation  of  the  world  are 
clearly  seen,  being  understood  by  the  things  that  are 
made,  even  his  eternal  power  and  Godhead,  so  that 
they  are  without  excuse  ;  because  that  when  they 
knew  God,  they  glorified  him  not  as  God,  neither 
were  thankful ;  but  became  vain  in  their  imaginations, 
and  their  foolish  heart  was  darkened.  Professing 
themselves  to  be  wise  they  became  fools,  and  changed 
the  glory  of  the  incorruptible  God  into  an  image  made 
like  corruptible  man,  and  to  birds,  and  four-footed 
beasts,  and  creeping  things  ....  And  even  as  they 
did  not  like  to  retain  God  in  their  knowledge,  God 
gave  them  over  to  a  reprobate  mind,  to  do  those  things 
that  are  not  convenient,"  etc.  Eom.  i.  19,  etc.  Thus 
it  would  seem  they  were  allowed,  in  the  providence  of 
God,  to  exemplify,  as  it  were,  the  utter  insufficiency  of 
mere  human  reason  to  form  any  true  estimate  of  God 
and  of  a  fnture  state.  If  it  be  asked  why  they  were 
left  to  wander  in  the  dark  4000  years  before  he  favored 
them  with  a  full  and  clear  revelation  on  these  points, 
and  brought  life  and  immortality  to  light  by  the  Gos- 
pel, we  would  venture  to  suggest  one  reason :  it 
might  be  to  let  men  try  what  philosophy  could  do  for 
them ;  what  progress  human  reason  would  make  in 


76  A    PLEA   FOR   THE   BIBLE. 

the  knowledge  of  the  divhie  nature  and  perfections  ;  to 
convince  them  of  its  insufficiency,  and  make  them 
duly  prize  a  revelation  when  it  was  granted. 

At  length  the  time  came  for  making  a  full  and  clear 
revelation  of  God's  plan  of  redemption  to  the  whole 
world.  Christ  appeared  to  confirm  the  truth  of  the 
Old  Testament  revelation ;  to  explain  the  principles  of 
the  moral  law ;  to  fulfil  the  types  and  figures  of  the 
ceremonial  law  ;  to  make  an  atonement  for  the  sins  of 
men  by  the  sacrifice  of  himself,  and  to  commission  his 
accredited  ambassadors  to  "  Go  into  all  the  world,  and 
preach  the  Gospel  to  every  creature ; "  or,  in  other 
words,  authorizing  and  commanding  the  church  of 
true  believers  to  carry  forward  the  work  of  evange- 
lizing all  nations,  until  he  should  come  the  "second 
time  without  sin,  unto  salvation."  This  process,  this 
state  of  things,  has  now  been  continued  for  more  than 
1800  years ;  and  yet,  after  all,  how  few,  comparatively 
speaking,  have  been  subdued  by  the  Gospel,  and  gov- 
erned by  the  principles  and  precepts  of  the  holy  Bible. 
This  result  affords  another  and  further  illustration  of 
the  depravity  of  the  human  heart,  and  its  indisposition 
to  be  governed  by  the  will  of  God ;  and  a  stronger 
proof  than  all  the  rest,  that  it  requires  an  influence 
more  than  human,  to  convert,  sanctify,  and  make  it 
meet  for  communion  with  a  holy  God. 

^istxngulsbiiTg  ^ftaturts  }?ci:uUar  to  lljt  Gospel  |:]lmT. 

We  have  reasoned  long  on  the  divine  authority  of 
the  Bible,  and  its  claims  on  our  attention.  It  is  time 
now  that  we  say  something  in  regard  to  its  contents,  and 


MISCELLANEOUS.  79 

show  wlierein  consists  its  superiority  to  all  the  systems 
of  ethics  and  morality  that  have  ever  appeared.  In 
the  celebrated  schools  of  learning  in  ancient  Greece 
and  Eome,  there  arose,  one  after  another,  several  sys- 
tems of  moral  philosophy,  varying  among  themselves 
in  their  ideas  of  the  Deity,  and  in  the  purity  of  their 
morals.  Some  of  them  reasoned  well  for  the  light  they 
had ;  and  in  their  morals  were  found  many  unexcep- 
tionable rules  of  conduct ;  but  they  all  failed  in  their 
representations  of  God,  and  in  furnishing  sufficient 
motive  to  restrain  men  from  vice. 

One  prominent  point  wherein  revealed  religion  dif- 
fers from  all  others,  is  the  one  just  alluded  to,  viz.,  the 
moral  turpitude  of  human  nature,  and  its  inability  to 
rectify  and  reform  itself.  Philosophy  never  discovered 
this  secret  obstacle  to  all  its  proposed  reforms.  An- 
other point  of  difference  is,  the  inadequacy  of  mere 
human  reason  to  illustrate  and  harmonize  the  moral 
attributes  of  God  in  saving  men  as  transgressors  of  law 
and  rebels  against  his  government.  The  grand  dis- 
tinguishing feature  of  the  Gospel  is,  the  measure  God 
adopts  for  reconciling  his  infinite  justice  with  the  exer- 
cise of  his  mercy  to  guilty,  rebel  man.  'This  is  a  point 
of  such  importance,  that  we  will  devote  a  few  para- 
graphs to  its  illustration.  We  will  show  that  while 
the  Gospel  scheme  is  above  and  beyond  the  grasp  of 
human  reason,  as  to  its  contrivance,  it  is,  when  reveal- 
ed, most  reasonable,  and  commends  itself  to  both  the 
understanding  and  the  affections  of  m,en. 

In  the  first  place,  it  views  man  just  as  he  is,  in  a 
state  of  sin,  guilt,  and  helplessness.     This  is  what  no 


80  A   PLEA   FOR   THE   BIBLE. 

otlier  system  of  religion  or  philosopliy  ever  did.  All 
human  systems  have  tended  to  flatter  the  pride  and 
self-sufficiency  of  man ;  but  such  systems  do  not  cor- 
respond with  the  real  state  of  things.  Men  are  in  a 
state  of  moral  depravity.  Universal  experience  and 
observation  prove  and  admit  this ;  and  instead  of 
manifesting  either  the  power  or  the  will  to  help  or 
improve  themselves,  human  society,  under  every  other 
system,  has  "  waxed  worse  and  worse." 

Again :  The  Gospel  scheme  gives  a  rational  view  of 
the  character  and  attributes  of  God.  It  represents  him 
as  a  being  of  such  moral  purity  and  rectitude,  that  he 
cannot  look  upon  sin  of  any  kind  with  the  least  allow- 
ance, and  that,  before  he  can  hold  any  intercourse  with 
men,  or  manifest  any  favor  toward  them,  there  must 
be  some  amends  or  satisfaction  made  to  his  justice,  as 
the  holy  moral  Governor  of  the  universe.  Such,  too, 
is  the  inward  sense  of  mankind  on  this  subject,  if  they 
would  speak  their  feelings.  Conscience  in  every  one 
has  been  testifying :  You  have  done  wrong — you  have 
sinned — you  have  offended  your  Maker.  Human 
reason,  too,  in  its  highest  efforts,  has  been  agitating  the 
questions,  "Wherewithal  shall  I  come  before  the 
Lord  ?  "  "  How  is  the  Deity  to  be  propitiated  ?"  "  Is 
there  forgiveness  with  God  ?  "  Human  reason  insti- 
tutes such  inquiries,  but  can  furnish  no  answer. 

Again :  The  Gospel  plan  recognizes  the  principles  of 
representation,  substitution,  and  suretj^ship.  On  these 
principles  human  societj^  proceeds.  In  politics,  com- 
merce, and  private  life,  they  are  acted  upon  as  agree- 
able to  the  reason  and  understanding  of  men.     The 


*-  MISCELLANEOUS.  81 

grand  peculiarity  of  the  Gospel  is,  that  it  reveals  sucli 
a  surety  for  sinners — such  a  satisfaction  for  sin  and 
guilt  as  is  entirely  adapted  to  the  circumstances  of  the 
case ;  and  which  satisfies  the  understanding,  and  brings 
peace  to  the  guilty  conscience.  The  principles  of  sub- 
stitution, or  vicarious  suffering,  have  also  been  adopted 
into  systems  of  false  religion  ;  but  they  fail  to  meet  the 
case,  or  satisfy  the  thinking  mind. 

Some  would  substitute  repentance,  sorrow  for  sin, 
and  reformation  of  life,  as  atonement,  or  satisfaction  for 
past  sin.  It  would  be  easy  to  show,  on  the  principles 
of  law  and  reason,  that  this  is  a  fallacy — that  pure  law 
knows  of  no  such  commutation — that  pure  justice  will 
not  be  satisfied  with  after  obedience  as  a  satisfaction 
for  past  disobedience.  Others  would  substitute  pen- 
ances, or  voluntary  bodily  suffering,  as  an  atonement 
for  the  sin  of  the  soul.  In  this  light  are  painful  pil- 
grimages and  self-inflicted  tortures  regarded  by  the 
votaries  of  superstition  and  idolatry.  They  suppose  by 
these  to  cancel  their  guilt,  and  merit  a  place  in  heaven. 
Others  have  supposed  that  the  Deity  would  be  render- 
ed propitious  by  an  abundance  of  animal  sacrifices  and 
costly  oblations ;  and  on  the  supposition  that  the  dig- 
nity of  the  victim  would  enhance  its  value  as  an  atone- 
ment, have  offered  human  sacrifices  on  their  altars. 
All  this  goes  to  show  the  intense  anxiety  of  the  human 
mind,  sometimes,  on  this  subject.  But  none  of  these 
expedients  can  satisfj'"  or  commend  themselves  to  the 
understanding  of  a  man.  Eeason  can  trace  no  connec- 
tion between  either  bodily  suffering  or  animal  sacri- 
fices, and  the  removal  of  guilt  from  the  soul. 
5 


82  A   PLEA    FOR   THE    BIBLE. 

In  order  to  make  atonement  for  the  sins  of  men,  the 
victim  must  be  more  than  human.  Suppose  the  suffer- 
ing and  atoning  Saviour  to  be  a  creature,  even  of  the 
first  and  highest  order,  his  suffering  could  be  of  no 
avail.  Our  understanding  conld  see  a  defect  in  such 
an  atonement.  We  could  see  injustice  in  the  subjec- 
tion of  one  creature  to  suffering  for  another.  Eeason. 
would  revolt  at  such  a  measure.  If,  to  avoid  the 
charge  of  injustice,  we  should  suppose  such  a  Saviour 
to  be  a  voluntary  sufferer — that  of  his  own  Avill  he  laid 
down  his  life  for  the  good  of  others — still  there  would 
be  an  exception  to  such  a  scheme :  for  no  created  being 
has  a  right  to  lay  down,  when  he  pleases,  the  life  he 
received  from  his  Maker.  And  besides,  he  has  neither 
life  nor  merit  to  spare  on  behalf  of  others.  He  owes 
all  he  can  render  on  his  own  account,  "  None  can 
redeem  his  brother,  nor  give  to  God  a  ransom  for  him." 
But  the  Gospel  reveals  a  surety  and  substitute  for  sin- 
ners, who  is,  himself,  the  '■'•Lord  of  life^^'' — who  could 
say,  "  I  have  power,"  or  authority,  "  to  lay  down  my 
life,  and  power  to  take  it  again.  No  man  taketh  my 
life  from  me  ;  I  lay  it  down  of  myself,  and  give  it  for 
the  life  of  the  world."  It  is  in  the  death  of  the  Lord 
Jesus  Christ  alone — "  the  God  incarnate,  man  divine  " 
— that  reason  can  discover  a  satisfactory  atonement  for 
the  sins  of  men.  Human  reason  could  not  have  con- 
ceived of  such  a  scheme;  but  when  revealed,  and 
clearly  viewed,  it  commends  itself  to  the  understanding 
of  man,  and  especially  to  the  conscience  of  an  awakened 
sinner.  It  suits  his  case,  which  no  other  system  of 
belief  ever  could.     Man  may  adopt  opinions  on  this 


MISCELLANEOUS.  83 

subject  lightly,  and  embrace  flatteries ;  but  when  the 
law  and  its  penalty  are  measurably  understood,  and  the 
sinner  feels  convicted  of  innumerable  transgressions, 
and  under  sentence  of  death  pronounced  by  a  holy  and 
just  judge,  the  systems  neither  of  rationalism  nor  uni- 
versalism  will  suit  his  case.  Nothing  will  bring  peace 
to  his  mind,  until — Oh !  wondrous  thought ! — until  the 
sinner's  surety  is  perceived  to  be  the  very  party  whom 
the  sinner  has  offended. 

There  is  a  missionary  incident  on  record  that  illus- 
trates this  thought.  It  is  recorded  of  a  heathen  man, 
who  by  some  means  had  come  under  strong  convic- 
tions of  sinfulness,  guilt,  and  danger  in  view  of  the 
future,  that,  under  anxiety  of  mind,  and  seeking  peace, 
he  had  travelled  far — visited  different  shrines  of  idola- 
try— and  tried  every  system  he  could  hear  of,  but 
found  no  peace  to  his  mind.  After  having  tried  all 
the  rites  and  penances  he  could  think  of,  and  still 
under  distress  of  mind,  he  providentially  met  with  a 
Christian  missionary  in  the  East.  There  he  first  heard 
the  Gospel — some  simple  exhibition  of  the  doctrine  of 
the  Cross.  With  surprise  and  deep  emotion  he  ex- 
claimed— ^^  That  is  just  what  I  loaniedJ^  It  suited  his 
case.  He  perceived  something  on  which  he  could  rest 
his  soul  for  eternity.  His  mind  and  heart  embraced 
it ;  and  he  found  joy  and  peace  in  believing.  0  Chris- 
tian brethren  !  the  cross — the  cross  is  the  only  doctrine 
for  sinners.  Let  us  hold  it  up,  and  send  it  over  the 
world,  for  this  only  will  avail  to  convert  and  save  them. 

On  this  delightful  theme,  ideas  crowd  upon  our 
mind.     Speaking  of  the  distinguishing  features  of  the 


84  A   PLEA   FOR   THE   BIBLE. 

Gospel  plan,  we  have  showed  how  it  commends  itself 
to  the  reason  or  understanding  of  men.  We  will  in- 
dulge in  a  few  sentences  more,  showing  how  it  also 
commends  itself  to  the  heart,  or  affections.  It  is  an 
exhibition  of  unparalleled  love.  There  is  something 
within  us  susceptible  of  being  strongly  affected  by 
what  is  elevated  and  amiable  in  character.  The  world 
admires  such  men  as  Howard,  the  philanthropist,  or 
Washington,  the  Father  of  his  Country.  The  records 
of  their  actions  awaken  emotions  of  admiration  and 
esteem.  But  read  and  study  the  history  of  Jesus — 
the  actions  and  incidents  of  his  life  on  earth — the  sub- 
jects and  manner  of  his  teaching,  and  you  have  a  char- 
acter that  stands  alone  in  the  world,  throwing  all 
others  into  the  shade.  The  character  of  Jesus  as 
drawn  in  the  Gospel,  is  one  of  the  evidences  of  the 
inspiration  of  the  New  Testament.  No  human  gen- 
ius, unaided  from  above,  could  have  formed  the  con- 
ception of  such  a  character,  or  written  out  the  descrip- 
tion. There  is  a  moral  power  in  the  narrative  that 
touches  the  heart  and  awakens  interest,  in  proportion 
as  it  is  understood.  To  comprehend  the  subject  aright 
we  need  more  of  the  experience  for  which  Paul 
prayed  when  he  said,  "  That  ye,  being  rooted  and 
grounded  in  love,  may  be  able  to  comprehend  with  all 
saints,  what  is  the  breadth  and  length,  iind  depth  and 
height ;  and  to  know  the  love  of  Christ,  which  pass- 
eth  knowledge,  that  ye  might  be  filled  with  all  the 
fulness  of  God." 

Christ  speaks  of  the  "  glory  which  he  had  with  the 
Father  before  the  world  was."     But  "  He  who  was  in 


MISCELLANEOUS.  85 

the  form  of  God,  and  tliouglit  it  not  robbery  to  be 
equal  with  God,  made  himself  of  no  reputation,  and 
took  on  him  the  form  of  a  servant.  And  being  found 
in  fashion  as  a  man,  he  humbled  himself,  and  became 
obedient  unto  death,  even  the  death  of  the  cross." 
What  moved  him  to  this?  Nothing  but  love — re- 
deeming love — he  so  loved  us.  Loved  whom  ?  Sin- 
ners, that  he  might  buy  them  a  pardon — enemies,  that 
he  might  win  their  affections,  reconcile  them  to  God, 
and  restore  them  to  happiness.  "  Greater  love  hath 
no  man  than  this,  that  a  man  lay  down  his  life  for  his 
friends.  But  God  commendeth  his  love  toAvards  us, 
that  while  we  were  sinners,  Christ  died  for  us."  We 
try  here  to  form  some  idea  of  such  love  and  conde- 
scension, but  conception  fails ;  and  no  words  but  the 
language  of  inspiration  can  express  it.  We  speak  of 
the  system  which  reveals  this  love,  as  commending  it- 
self to  the  heart  or  affections  of  men  ;  and  if  this  do 
not  move  our  hearts,  we  know  not  what  will. 

On  this  point  also  we  are  reminded  of  some  illustra- 
tive incidents  in  the  history  of  missions,  some  forty 
years  ago.  There  was  a  question  in  those  days  whether 
it  was  better  to  civilize,  and  instruct  the  heathen  in 
moral  science,  to  prepare  them  for  the  Gospel,  or  to 
evangelize  them  first,  in  order  to  their  civilization. 
The  first  missionaries  to  the  Sandwich  islands,  and  also 
the  Moravian  mission  to  Greenland,  it  appears,  adopted 
the  first  mode.  Their  manner  of  preaching  for  a  num- 
ber of  years  was,  to  prove  and  explain  the  existence  of 
the  one  true  and  living  God — his  character  and  attri- 
butes, as  their  Creator  and  moral  Governor — the  rela- 


86  A   PLEA  FOR  THE   BIBLE. 

tions  they  held  to  him  as  accountable  agents — and  the 
duties  they  owed  to  him,  and  to  one  another,  etc.  For 
a  number  of  years  their  labors  seemed  in  vain ;  not 
one  apparent  conversion  had  taken  place.  In  dis- 
couragement they  were,  about  to  abandon  the  field,  but 
by  some  incident  they  were  induced  to  make  further 
trial.  They  were  led  also  to  change  the  general  mode 
of  preaching.  First  and  chiefly,  now,  they  exhibited 
the  love  of  God — the  love  of  the  Son  of  God  in  his  volun- 
tary humiliation  and  death.  They  preach  Christ  cru- 
cified— told  the  simple  story  of  the  Cross.  Then  there 
was  a  change.  While  being  instructed  in  the  nature 
of  God,  and  his  claims  on  them,  and  their  own  moral 
obligations,  in  the  abstract,  the  rude  natives  had  lis- 
tened with  cold  and  stupid  indifference.  But,  when 
told  of  the  condescension  and  compassion  of  the  Son 
of  God  in  suffering  and  dying  for  them,  the  accounts 
say,  the  unwonted  tear  began  to  start  in  their  eyes, 
and  steal  down  their  wistful  countenances.  The  cold 
and  frozen  hearts  of  the  Greenlanders  were  melted 
and  subdued  by  the  love  of  Christ ! 

We  have  dwelt  at  some  length  on  this  interesting 
topic,  viz. :  the  moral  adaptation  of  the  Gospel  to  man's 
real  circumstances,  and  thus  commending  itself  to  both 
his  understanding  and  affections.  We  merely  mention 
further,  as  a  characteristic  of  the  Gospel  plan,  that  it 
reveals  many  plain  and  precious  promises  of  divine 
direction  and  spiritual  assistance  to  those  who  seriously 
study  it,  and  sincerely  pray  for  that  gracious  illumina- 
tion, saying,  "  Open  thou  mine  eyes,  that  I  may  see 
the  wonderful  things  contained  in  thy  law." 


MISCELLANEOUS.  87 

Sbbe  ^ihlt  ITatrgitHgE  Simple  aub  Significant. 

Pleading  the  cause  of  the  Bible  opens  up  a  wide 
field  of  remark,  and  we  find  some  difficulty  in  marking 
out  the  best  course  to  pursue  toward  the  end  in  view. 
We  have  tried  to  call  up  attention  to  it  as  a  too  much 
neglected  book,  and  in  doing  so,  to  deepen  the  rever- 
ence we  owe  to  it  as  a  communication  from  God.  The 
brief  outline  of  the  evidences  of  its  inspiration  may  be 
useful  to  several  classes ;  but  what  we  most  desire  is, 
to  bring  out  its  direct  teachings  in  bold  relief,  and  press 
it  home  to  the  conscience  of  the  reader.  We  confess, 
in  our  experience,  that  there  is  much  in  the  sacred 
volume  which  we  do  not  understand,  and  which  it  is 
not  necessary  that  we  should.  A  large  portion  of  it 
is  prophecy,  which  in  its  very  nature  is  necessarily  ob- 
scure. Those  parts  of  it  which  have  most  evidently 
been  fulfilled,  are  an  interesting  and  useful  study,  as 
we  have  shown  at  some  length,  but  much  of  it,  in  the 
details,  is  as  yet  a  sealed  book  to  us. 

Here  we  would  suggest  a  caution,  to  those  who  are 
inexperienced  in  Scripture,  against  an  injurious  im- 
pression that  is  sometimes  cherished,  viz. :  that  the 
Bible  is  an  obscure  and  unintelligible  book.  Some, 
for  instance,  in  reading  the  prophets,  and  finding  a 
style  of  language  and  a  range  of  subjects  from  which 
they  can  gather  but  little  meaning,  have  inferred  that 
the  Bible,  as  a  whole,  is  above  their  comprehension ; 
and  hence  it  is  neglected.  A  similar  remark  may,  in 
some  instances,  apply  to  some  of  Paul's  epistles ;  and 
here  we  would  remind  them,  that  many  of  these  were 
addressed  to  experienced  believers,  and  that  it  requires 


00  A   PLEA   FOR   THE   BIBLE. 

an  intelligent  Christian  to  enter  fully  into  his  meaning; 
and  that  even  advanced  believers  may  find  some  of  his 
observations  above  their  comprehension.  But,  while 
all  this  is  freely  admitted,  we  would  most  earnestly 
assure  the  young  and  inexperienced  that  very  much  of 
the  Bible  is  simple  and  easy  of  comprehension.  If  you 
cannot  fully  understand  the  epistles,  even  a  child  may 
understand  the  narratives  of  the  evangelists.  Hence 
the  remark  of  one  of  the  ancient  fathers  of  the  church, 
often  quoted,  "  Here  are  depths  in  which  an  elephant 
may  swim,  and  shoals  in  which  a  lamb  may  wade." 
We  have  often  thought  that  there  is  a  studied  simplicity 
in  the  style.  The  most  of  Christ's  hearers  were  of  the 
common  peoj^le,  and  he  evidently  adapted  his  instruc- 
tions to  their  capacity.  The  sermon  on  the  mount  is  a 
plain  talk — not  superficial,  indeed — but  the  solemn  sense 
of  almost  every  sentence  strikes  the  attentive  reader 
at  the  very  first.  There  is  no  secret,  profound,  abstruse 
meaning  which  it  requires  a  learned  doctor  to  explain. 
If  both  teachers  and  hearers  of  the  word  would  just 
take  the  language  in  its  most  obvious  sense,  we  would 
have  more  intelligent  believers,  and  more  impressed 
audiences.  Let  the  Bible  only  speak  for  itself,  and  we 
would  not  have  so  many  theories  and  denominations 
among  Christians.  The  doctrine  of  a  text,  as  a  gen- 
eral thing,  is  easily  perceived,  and  may  be  stated  in  a 
few  words,  and  defended  in  a  few  sentences ;  and  when 
stated  in  simple  language,  the  main  object  of  preaching 
is,  to  illustrate  and  enforce  the  inferences,  whether  doc- 
trinal or  practical,  that  obviously  flow  from  said  doc- 
trine.    This,  we  observe,  is  the  course  pursued  in  most 


MISCELLANEOUS.  89 

of  fhe  printed  sermons  of  President  Edwards,  and  fol- 
lowed bj  the  most  effective  preachers  in  the  present 
day.  Were  there  as  much  effort  put  forth  in  bringing 
out  the  direct  teachings  of  the  Bible  as  in  delivering 
fine  human  compositions  in  the  pulpit,  there  would  be 
a  different  state  of  things  in  the  churches. 

Speaking  of  the  simplicity  of  the  Scriptures,  we 
would  be  understood  as  referring  to  the  language  in 
which  they  are  written.  In  regard  to  some  doctrines 
revealed,  there  are  mysterious  depths  which  neither 
man  nor  angel  can  fathom.  In  the  language  of  one 
of  the  writers,  these  are  the  "  deep  things  of  God." 
In  a  revelation  concerning  his  nature  and  attributes, 
and  his  adoi'able  plan  of  redemption,  it  could  not  be 
otherwise.  This  is  one  of  the  principal  internal  evi- 
dences of  the  inspiration  of  the  Bible.  If  it  contained 
nothing  but  what  the  reasoning  of  men  could  discover 
or  comprehend,  it  would  not  deserve  the  name  of  a 
revelation  from  heaven.  The  distinguishing  feature  of 
the  Grospel  is,  "  the  great  rtiystery  of  godliness^  God  was 
manifest  in  the  flesh."  If  it  be  worth  anything  to  us 
as  a  revelation,  we  must  respect  the  language  and 
terms  in  which  it  is  given;  and  if  these  terms,  in  their 
common  acceptation,  convey  to  us  ideas  which  we 
could  not  otherwise  have  conceived,  we  must  not  ig- 
nore these  ideas  because  we  cannot  fully  comprehend 
them ;  else  we  set  aside  altogether  the  fact  of  a  revela- 
tion from  God.  In  the  case  of  a  written  revelation,  to 
be  of  any  use  to  us  it  must  be  given  in  words  to  be 
understood  according  to  the  common  usages  of  lan- 
guage.    If  we  are  at  liberty  to  twist  the  language  into 


90  A   PLEA   FOll   THE   BIBLE. 

a  meaning  which  neither  lexicon  nor  grammar  will 
justify,  or  to  reject  all  ideas  which  are  above  the  com- 
prehension of  our  reason,  we  might  as  well  be  without 
a  revelation.  "We  honor  the  use  of  reason  as  much  as 
any  man.  It  is  essentially  necessary  in  investigating 
the  claims  of  the  Bible  to  be  a  divine  revelation,  and 
in  examining  the  meaning  of  the  words  and  sentences 
it  contains.  Having  ascertained  these,  if  we  find  it 
teaches  doctrines  above  the  grasp  of  reason,  we  sit  at 
its  feet,  saying,  "  God  is  wiser  than  man."  The  max- 
im now  is  not,  What  thinkest  thou?  but  "How  read- 
est  thou  ?" 

Here  we  are  reminded  of  a  numerous  class  of  pro- 
fessing Christians  who  acknowledge  the  Bible  to  be  a 
divine  revelation,  but  reject  its  great  central  and  dis- 
tinguishing doctrine — the  atonement.  This  is  a  very 
important  subject,  and  by  far  too  little  realized ;  we 
will  therefore  devote  to  its  consideration  a  separate 
chapter. 


CHAPTER  VI. 


UNITAEIANS. 


We  respect  the  learning  and  eloquence  of  some  of 
the  advocates  of  this  system ;  but  we  remember  also 
that  these  qualifications  are  not  essential  to  the  finding 
of  a  true  interpretation.  "To  the  poor  is  the  Gospel 
preached."  If  the  common  people  cannot  understand 
its  language,  the  Grospel  fails  in  its  professed  mission. 
With  their  eloquence  and  command  of  language  these 
advocates  may  present  a  plausible  theory,  but  it  will 
not  satisfy  a  sincere  inquirer  after  truth  when  he  takes 
a  just  view  of  the  real  nature  and  demerit  of  sin.  We 
are  not  disposed  for  controversy ;  nor  are  we  prepared 
to  examine  all  the  views  now  held  by  the  living  advo- 
cates of  that  system,  which,  as  far  as  we  are  aware, 
have  not  been  reduced  to  a  definite  confession  of  faith. 
But  we  know  the  state  of  the  controversy  in  former 
years,  and  suppose  it  has  not  undergone  much  change. 
It  will  be  consistent,  we  think,  with  our  object  in  writ- 
ing, to  take  some  notice  of  it,  not  in  the  spirit  of  con- 
troversy, but  of  affectionate  expostulation,  and  ear- 
nestly request  their  candid  attention  to  the  simple  lan- 
guage of  the  Bible. 


92  A   PLEA   FOR   THE    BIBLE. 

S^E  ^bjectiott  to  Pgsttrtousnxss  in  t^e'^ibU  gibsurb. 

If  permitted  to  address  one  of  this  class,  we  would 
say,  You  call  yourself,  as  you  think,  perhaps,  by  way 
of  honorary  distinction,  a  Unitarian, — a  believer  in  one 
God.  But  in  this  name  there  is  nothing  to  distinguish 
you  from  those  who  to  the  question,  "  Are  there  more 
gods  than  one  ?  "  distinctly  and  publicly  say,  "  There 
is  but  one  only,  the  living  and  true  God,"  You  ob- 
ject to  what  is  mysterious  in  the  Bible,  and  suppose 
you  are  not  required  to  believe  any  doctrine  which 
your  reason  cannot  comprehend.  According  to  this 
supposition,  you  cast  away  the  belief  in  the  very  exist- 
ence of  God ;  for  you  cannot  comprehend  how  he 
exists.  What  can  you  comprehend  of  a  God  present 
in  the  remotest  star,  and  in  the  minutest  particle  of 
dust?  a  God  "whose  centre  is  everywhere,  and  his 
circumference  nowhere  "  ?  Literally  nothing.  What 
does  the  Bible  teach  us  on  the  doctrine  of  the  Trinity  ? 
It  tells  us  that  the  Father  is  God,  and  the  Son  is  God, 
and  the  Holy  Ghost  is  God,  and  yet  that  they  are  one 
God.  What  do  we  comprehend  of  this  ?  Literally 
nothing.  It  is  absurd  for  a  Unitarian  to  say,  "  I  reject 
the  doctrine  of  the  Trinity,  because  I  cannot  compre- 
hend it."  He  cannot  comprehend  eternity,  nor  omni- 
presence— the  attributes  he  ascribes  to  God.  On  such 
principles,  therefore,  he  ought  to  reject  the  existence 
of  God  altogether ! 

S^tHcljhtgs  erf  i\t  ^iblt  on  tlj£  Subject. 

On  this  subject  we  must  be  a  little  more  explicit. 
We  plead  for  the  Bible  and  it  may  be  useful  to  intro- 


UNITARIANS.  93 

duce  some  specimens  of  its  testimony.  In  doing  this 
we  are  at  a  loss  where  to  begin,  and  where  end.  In 
close  connection  with  what  we  have  just  said,  we  quote 
one  in  Isaiah  vi.  1-10 :  "  In  the  year  that  King  Uzziah 
died,  I  saw  the  Lord  sitting  upon  a  throne,  high  and 
lifted  up,  and  his  train  filled  the  temple.  Above  it 
stood  the  seraphims  ;  each  one  had  six  wings ;  with 
twain  he  covered  his  face,  and  with  twain  he  covered 
his  feet,  and  with  twain  he  did  fly.  And  one  cried 
unto  another,  and  said,  Holy,  holy,  holy  is  the  Lord 
of  Hosts ;  the  whole  earth  is  full  of  his  glorj.  And 
the  posts  of  the  door  moved  at  the  voice  of  him  that 
cried,  and  the  house  was  filled  with  smoke.  Then 
said  I,  AYoe  is  me !  for  I  am  undone ;  because  I  am  a 
man  of  unclean  lips,  and  I  dwell  in  the  midst  of  a 
people  of  unclean  lips ;  for  mine  eyes  have  seen  the 
King,  the  Lord  of  Hosts.  Then  flew  one  of  the  ser- 
aphims unto  me,  having  a  live  coal  in  his  hand,  which 
he  had  taken  with  the  tongs  from  off  the  altar :  and 
he  laid  it  on  my  mouth,  and  said,  Lo  !  this  hath  touched 
thy  lips,  and  thine  iniquity  is  taken  away,  and  thy  sin 
purged.  Also,  I  heard  the  voice  of  the  Lord,  saying, 
Whom  shall  I  send,  and  wdio  shall  go  for  us  ?  Then 
said  I,  Here  am  I,  send  me.  And  he  said,  Go,  and 
tell  this  people,  Hear  ye  indeed,  but  understand  not ; 
and  see  ye  indeed,  but  perceive  not.  Make  the  heart 
of  this  people  fat,  and  make  their  ears  heavy,  and  shut 
their  eyes ;  lest  they  see  with  their  eyes,  and  hear  with 
their  ears,  and  understand  with  their  heart,  and  con- 
vert, and  be  healed." 

It  is  worthy  of  notice  here,  in  the  first  place,  that 


94  A   PLEA  FOR  THE   BIBLE. 

the  plural  pronoun  us  relates  to  its  antecedent,  Jeho- 
vab. :  "  Whom  shall  I  send,  and  who  shall  go  for  usT^ 
This  use  of  the  plural  pronoun  is  found  several  times 
in  the  Old  Testament,  and  intimates  a  plurality  in  the 
essence  of  Jehovah.  But  we  introduce  this  passage 
for  another  purpose.  It  is  a  very  remarkable  passage 
and  transaction,  and  is  referred  to  no  less  than  six 
times  in  the  New  Testament.  "What  we  want  to  show 
is,  that  this  transaction  is  ascribed  in  one  passage  to 
the  Father,  in  another  to  the  Son,  and  in  another  to 
the  Holy  Ghost.  In  Rom.  xi.  8,  referring  to  the  pas- 
sage quoted,  it  reads  thus :  "  According  as  it  is  written, 
God  hath  given  them  the  spirit  of  slumber,  eyes  that 
they  should  not  see,  and  ears  that  they  should  not 
hear,  unto  this  day."  In  John  xii.  37-41,  the  transac- 
tion is  ascribed  to  Jesus  Christ:  "And  though  he 
(Jesus)  had  done  so  many  miracles  before  them,  yet 
they  believed  not  on  him  ;  that  the  saying  of  Esaias 
the  prophet  might  be  fulfilled  which  he  spake,  Lord, 
who  hath  believed  our  report  ?  and  to  whom  is  the 
arm  of  the  Lord  revealed  ?  Therefore  they  could  not 
believe,  because  that  Esaias  said  again.  He  hath  blind- 
ed their  eyes,  and  hardened  their  hearts,  that  they 
should  not  see  with  their  eyes,  nor  understand  with 
their  heart,  and  be  converted,  and  I  should  heal  them." 
Here  endeth  the  quotation,  and  the  writer  proceeds 
with  the  narrative :  "  These  things  said  Esaias,  when 
he  saw  his  glory  and  spake  of  Am."  A  mere  tyro  in 
composition  and  grammar  may  perceive,  and  we  say 
distinctly,  that  the  pronouns  his  and  him^  in  the  last 
verse,  relate  to  their  antecedent,  Jesus,  in  the  36th 


UNITARIANS.  95 

verse.  Then  in  Acts  xxviii.  25-27,  it  is  thus  written : 
"  Well  spake  the  Holy  Ghost  by  Esaias,  the  prophet, 
unto  our  fathers,  saying,  Go  unto  this  people  and  say, 
Hearing  ye  shall  hear,  and  shall  not  understand,  and 
seeing  ye  shall  see,  and  not  perceive,"  etc.  We  forbear 
criticism,  preferring  to  let  the  passages  speak  for  them- 
selves. 

In  regard  to  the  divinity,  or  supreme  Godhead  of 
Jesus  Christ,  we  quote  the  following,  not  as  a  formal 
defence  of  Trinitarian  doctrine,  but  merely  to  strengthen 
the  faith  of  the  humble  believer,  and,  it  may  be,  to 
lead  some  of  an  opposite  class  to  serious  reflection.  In 
John  i.  1,  it  reads:  "In  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  the  Word  was  God.''^ 
There  can  be  no  hesitation  in  regarding  this  as  one  of 
the  appellations  of  Christ  when  you  read  in  the  14th 
verse :  ''The  Word  was  made  flesh  and  dwelt  among 
us,"  etc.  In  Heb.  i.  8,  it  is  said  of  the  Son,  in  contra- 
distinction from  angels  and  all  created  beings,  "But 
unto  the  Son  he  saith,  Thy  throne,  0  God,  is  for  ever 
and  everT  Isaiah  xl.  3,  "  The  voice  of  one  crying  in 
the  wilderness,  Prepare  ye  the  way  of  Jehovah ;  make 
straight  in  the  desert  a  highway  for  our  God^''  None 
can  deny  that  this  refers  to  John  Baptist,  the  fore- 
runner of  Christ.  Zech.  xiii.  7,  "Awake,  0  sword, 
against  my  fellow,"  (companion,  or  equal,)  "saith  Je- 
hovah of  Hosts ;  smite  the  Shepherd,  and  the  sheep 
shall  be  scattered."  You  have  only  to  open  at  Matt. 
xxvi.  31,  to  find  Jesus  applying  this  passage  to  him- 
self. In  Rev.  i.  8,  Jesus  thus  speaks:  "I  am  Alpha 
and  Omega,  the  beginning  and  the  ending,  saith  the 


96  A    PLEA   FOR   THE    BIBLE. 

Lord,  whicli  is,  and  whicli  was,  and  which  is  to  come, 
the  Almighty."  In  these  passages,  the  names  God, 
Jehovah,  and  the  Almighty,  are  ascribed  to,  and 
claimed  by,  Jesus  Christ. 

If  the  attributes  of  omnipresence  and  omniscience, 
and  the  works  of  creation  and  final  judgment  are  as- 
cribed to  Christ,  and  if  divine  worship  is  addressed  to 
him,  then  Jesus  Christ  is  God.  Matt,  xxviii.  20 :  "  Lo 
I  am  with  you  always."  Chap,  xviii.  20  :  "  Where 
two  or  three  are  gathered  together  in  my  name,  there 
am  I  in  the  midst  of  you."  If  these  passages  do  not 
teach  omnipresence,  we  do  not  know  what  words  can. 
Eev.  ii.  23  :  "And  all  the  churches  shall  know  that  I 
am  he  that  searcheth  the  reins  and  hearts."  John  ii. 
25:  "Jesus  knew  all  things,  and  needed  not  that  any 
should  testify  of  man,  for  he  knew  what  was  in  man." 
Chap  xvi.  30  :  "  Now  we  are  sure  that  thou  knowest 
all  things."  Chap.  xxi.  17:  "Lord,  thou  knowest  all 
things."  Now  we  regard  it  as  a  thing  impossible,  even 
with  God,  to  communicate  his  omnipresence  and  omni- 
science to  any  creature. 

Of  creation  and  judgment.  John  i.  8.  Of  the  Word 
which  was  made  flesh  it  is  said,  "  All  things  were 
made  by  him,  and  without  him  was  not  any  thing 
made  that  was  made."  Was  he  himself,  made,  or 
created,  or  did  he  create  himself?  John  v.  22  :  "  The 
Father  hath  committed  all  judgment  to  the  Son."  Acts 
xvii.  81 :  "  God  hath  appointed  a  day  in  which  he  will 
judge  the  world  by  that  man  whom  he  hath  ordained; 
whereof  he  hath  given  assurance,  in  that  he  hath 
raised  him  from  the  dead." 


UNITARIANS.  97 

Of  divine  loorship. — In  the  passage  just  quoted, 
where  it  is  said.  "  The  Father  hath  committed  all 
judgment  to  the  Son,"  Christ  adds,  in  the  same  sen- 
tence, "  Tiiat  all  men  should  honor  the  Son,  even  as 
they  honor  the  Father."  The  primitive  Christians 
prayed  to  Christ.  1  Cor.  i.  2.  This  epistle  is  addressed 
to  "  all  that  in  every  place  call  on  the  name  of  Jesus 
Christ  our  Lord,  both  theirs  and  ours."  Acts  vii.  59  : 
"  They  stoned  Stephen,  calling  upon  God,  and  saying, 
Lord  Jesus,  receive  my  spirit."  Heb.  i.  6  :  "  And  let 
all  the  angels  of  God  worship  him." 

In  the  same  manner  we  might  present  scripture 
proofs  of  the  personality  and  divinity  of  the  Holy 
Spirit,  but  we  deem  it  unnecessary.  We  find  from 
Unitarian  writings  that  they  "  reject  the  doctrine  of 
the  personality  of  the  Holy  Spirit,  but  gladly  receive 
the  doctrine  of  divine  influences."  By  the  Holy 
Spirit  they  understand,  "  the  spirit  of  God,  that  is, 
God  in  operation."  Some  define  it  as  a  "  quality,  or 
power,  or  mode  of  acting."  We  merely  quote  a  pas- 
sage or  two,  to  show  to  what  absurdity  such  defini- 
tions would  lead.  Take  the  form  of  baptism,  for 
instance.  "  Baptising  them  in  the  name,"  not  names, 
"  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost."  How  absurd  to  suppose  that  a  mere  creature, 
and  a  mere  quality  of  God,  or  mode  of  acting,  should 
be  joined  with  the  Father  in  the  one  name  into  which 
all  Christians  are  baptized.  To  be  baptized  implies  a 
professed  dependence  on  these  three,  jointly  and  equally 
— a  devoting  of  ourselves  to  their  worship  and  ser- 
vice.    Similar  remarks  may  apply  to  the  Christian 


98  '     A   PLEA  FOR  THE   BIBLE. 

benediction.  "  The  grace  of  our  Lord  Jesus  Christ, 
the  love  of  God,  and  the  communion  of  the  Holy 
Ghost."  This  is  a  prayer  addressed  equally  to  each. 
How  would  it  appear  as  a  prayer  to  a  creature,  to 
God,  and  to  a  mode  of  acting  ?  The  Spirit  is  said  to 
make  "  intercession  for  the  saints  according  to  the,  will 
of  God."  How  would  they  explain  this  idea — a  mode 
of  acting  interceding  with  God  for  the  saints  ?  We 
quote  only  another,  from  Eom.  xv.  13 :  "  Now,  the 
God  of  hope  fill  you  with  all  joy  and  peace  in  believ- 
ing, that  ye  may  abound  in  hope  through  the  power 
of  the  Holy  Ghost."  What  sense  would  the  last 
clause  convey,  if  read,  that  ye  may  abound  in  the 
hope  through  the  power  of  a  power  of  God  ? 

It  would  be  easy  to  enlarge  on  the  argumentation 
on  both  sides  ;  but  that  would  be  aside  from  our  pur- 
pose. We  feel  rather  to  pity  them  when  we  see  them 
in  the  toils  of  criticism,  laboring  to  change  the  plain 
meaning  of  scripture.  From  some  specimens  of  Uni- 
tarian criticism  which  we  have  by  us,  we  give  only 
one  or  two  on  a  passage  we  have  not  before  quoted. 
It  is  Phil.  ii.  6-8 :  "  Let  this  mind  be  in  you  which 
was  also  in  Christ  Jesus ;  who,  being  in  the  form  of 
God,  thought  it  not  robbery  to  be  equal  with  God ; 
but  made  himself  of  no  reputation ;  and  took  upon 
him  the  form  of  a  servant,  and  was  made  in  the  like- 
ness of  men  ;  and  being  found  in  fashion  as  a  man,  he 
humbled  himself,  and  became  obedient  unto  death, 
even  the  death  of  the  cross."  On  this  a  Professor 
Norton  tried  his  skill  in  the  following  paraphrase : 
"  Let  the  same  dispositions  be  in  you  which  were  in 


UNITARIANS.  99 

Jesus  Christ ;  who,  being  the  image  of  God,  did  not 
think  his  likeness  to  God  a  thing  to  be  eagerly  retained, 
but  loioered  himself,  and  took  the  appearance  of  a  ser- 
vant and  became  like  men ;  and  being  in  the  common 
condition  of  a  man,  he  humbled  himself  and  became 
obedient  unto  death,  even  the  death  of  the  cross." 
Now,  the  scope  of  the  passage  is  to  inculcate  humility 
and  condescension  after  the  example  of  Christ.  If 
he  was  a  mere  man,  as  some  argue,  where  was  the 
humility  of  becoming  like  men  ?  If  he  was  even  the 
highest  of  created  beings,  in  dignity  and  authority, 
where  was  the  lowering  of  himself  in  taking  the 
appearance  of  a  servant^  for  the  highest  archangel  is 
but  a  servant  of  Jehovah.  Some  have  labored  to 
prove  "  that  the  man  Christ  Jesus,  though  be  acted  as 
the  ambassador  and  representative  of  Go'd,  did  not 
think  of  robbing  him  of  his  glory  by  claiming  equality 
with  God."     Wonderful  condescension  ! 

In  the  treatment  of  this  great  question  we  study 
brevity.  There  is  no  argument  outside  the  Bible  to 
establish  the  view  we  have  adopted :  and  there  is  no 
argument  outside  the  Bible  to  set  it  aside.  It  is  purely 
a  Bible  question,  and  by  the  Bible  it  must  be  decided. 
Whoever  speculates  on  the  being  of  God,  or  the  mode 
of  his  existence,  will  certainly  get  lost  in  the  subject ; 
for  "  Canst  thou  by  searching  find  out  God,  or,  canst 
thou  find  out  the  Almighty  unto  perfection  ?"  With 
great  purity  of  intention,  and  with  a  grasp  of  mind  equal 
to  any  modern  philosophizers,  some  ancient  sages  can- 
vassed this  question  to  the  utmost.  One  of  them,  on 
being  asked  what  he  thought  of  God,  asked  a  day  to 


100  '  A   PLEA   FOR   THE   BIBLE. 

think  of  it.  When  asked  again,  lie  asked  another 
day,  and  then  a  third,  and  finally  confessed  that  the 
longer  he  thought  on  the  subject,  the  less  he  knew  of 
it.  Another,  with  a  faith  bordering  on  that  of  a 
Christian,  professed  a  strong  desire,  and  even  a  hope, 
that  God  would  commission  a  messenger  to  solve  the 
great  problems  that  were  puzzling  the  minds  of  the 
wisest  men.  Now,  when  that  "  Teacher  sent  from 
God "  has  come,  what  have  we  to  do  but  sit  at  his 
feet ;  and  learn  also  from  his  commissioned  and  ac- 
credited apostles  ?  We  plead  for  the  Bible ;  and  where 
its  testimony  is  afforded,  philosophy  must  stand  aside. 
On  the  subject  of  the  being  and  attributes  of  God,  or  the 
mode  of  his  existence,  shall  we  be  startled  or  surprised 
if  there  be  in  his  revelation  of  himself  something 
mysterious — something  beyond  the  grasp  of  our  rea- 
son ?  It  is  what  we  might  most  reasonably  have  ex- 
pected. 

In  the  large  body  of  professing  Christians  we  are 
now  addressing,  there  are  doubtless  various  shades  of 
opinion  and  belief.  This  may  readily  be  supposed, 
from  the  indefinite  character  of  the  teaching.  We 
can  imagine  numbers  sincere  in  their  piety,  and  having 
a  dark  and  indefinite  trust  in  the  death  and  interces- 
sion of  Jesus  Christ ;  and  in  view  of  their  disadvan- 
tages, God  in  his  grace  may  have  mercy  on  them. 
On  the  other  hand,  in  view  of  their  pride  of  human 
reason,  and  the  unwarrantable  liberties  taken  with  the 
Bible,  we  have  our  apprehensions  that,  in  this  age  of 
scepticism,  there  are  numbers  throwing  off  its  restraints, 
and  wilfully  playing  into  the  hand  of  infidels.     In 


UNITARIANS.  101 

regard  to  the  latter,  we  have  little  hope  from  anything 
we  can  say  here,  of  prevailing  with  them  to  reconsider 
their  position.  For  the  former  we  feel  a  friendly  re- 
gard ;  and  for  their  sake  we  will  close  our  remarks 
on  the  present  subject,  with  some  serious  considera^ 
tions  expressive  of  our  concern  and  fears  in  their 
behalf. 

?i;rtitaria«  Witbjs  luassarilg  irtgHtiat*  rcgariJ  for  the  ^ibk. 

We  have  our  serious  fears  for  those  who,  instead  of 
yielding  the  assent  of  their  hearts  to  the  revealed  doc- 
trines of  the  Bible,  would  make  it  bend  to  the  deduc- 
tions of  their  own  reason,  setting  it  up  as  an  umpire 
on  the  word  of  God.  They  say,  we  cannot  believe 
the  doctrines  of  the  supreme  deity  of  Christ,  and  of 
the  incarnation  of  the  Son  of  God,  because  it  is  a 
mystery ;  our  reason  rejects  it — it  is  beyond  our  com- 
prehension. Tru.e,  it  is  a  mystery,  but  it  is  the  great 
"  mystery  of  godliness ;  God  was  manifest  in  the  flesh." 
The  devils  believe  it  and  tremble  ;  and  well  they  may, 
for  they  see  in  it  the  destruction  of  their  rule  on  earth, 
and  their  own  overthrow  into  the  bottomless  pit.  It 
was  on  the  Cross  that  the  Son  of  God  "  spoiled  prin- 
cipalities and  powers,  making  a  show  of  them  openly, 
triumphing  over  them  in  it." 

Again :  We  have  our  fears  for  those  who  favor  Uni- 
tarian doctrine,  lest  they  be  caught  in  the  snare  of  the 
devil.  The  great  central  doctrine  of  the  atonement 
is  the  one,  of  all  others,  he  hates  and  fears  the  most. 
By  divine  permission  he  tried  to  crush  this  doctrine 
during  the  early  propagation  of  the  Gospel,  by  the 


102  A   PLEA    FOR   THE    BIBLE. 

terrible  persecutions  raised  against  it.  When  Chris- 
tians survived  these,  and  obtained  an  extensive  and 
extravagant  patronage  from  the  state  under  Constan- 
tine  and  his  successors,  the  great  enemy  of  this  truth 
succeeded  in  poisoning  the  church  itself  with  Arian- 
ism,  alias  Unitarianism,  and  such  deadly  heresies  as 
almost  entirely  obscured  the  truth.  Speaking  of  the 
adversary  of  all  truth,  we  allude  to  those  who,  as 
deceived  and  actuated  by  him,  were  accessory  in  pro- 
moting these  heresies,  and  concealing  the  truth  from 
the  minds  of  men.  When  the  Bible  itself  cannot  be 
silenced,  or  its  authority  entirely  set  aside  by  the 
desperate  assaults  of  infidelity,  the  next  effort  is  to 
overshadow  it — to  raise  some  authority  over  it  to 
interpret  its  meaning,  and  so  neutralize  its  doctrines. 
When  Eomanism  gained  the  ascendency,  and  the 
church,  with  the  Pope  at  its  head,  was  erected  into  a 
tribunal  to  sit  in  judgment  on  the  Bible  and  explain 
its  teachings,  then  the  "rulers  of  the  darkness  of  this 
world  "  had  it  very  much  all  their  own  way.  When 
this  "  covering  cast  over  all  people,  and  the  veil  spread 
over  all  nations,"  was  partially  removed  at  the  Eef- 
ormation,  and  the  Bible  again  permitted  to  emit  its 
testimony,  what  were  the  next  attempts  to  darken  its 
counsels  ?  The  exaltation  of  human  reason  as  a  critic 
on  the  plain  testimony  of  the  Bible,  to  decide  how 
much  of  this  testimony  we  may  receive — new  revela- 
tions— books  of  Mormon — spirit-rappings — and  new 
communications  from  the  spirit  world,  to  tell  ns  that 
the  Bible  has  become  obsolete — that  the  light  of  the 
nineteenth  century  has  thrown  it  all  into  the  shade  ! 


UNITARIANS.  lOS 

Whatever  it  may  be  tliat  attempts  to  supersede  the 
Bible,  or  to  trample  -upon  its  authority,  or  to  sit  as 
umpire  on  its  testimony,  "  is  not  of  the  Father,  but  is 
of  the  world."  Here  we  ask  in  all  candor,  How  much 
better,  or  how  much  worse  is  it  for  us,  to  have  the 
Eoman  Catholic  church  to  sit  in  judgment  on  the 
Scriptures,  and  interpret  them  for  us,  than  to  have  mere 
human  reason  for  our  judge  and  guide  in  these  matters  ? 
We  have  said  before,  that  we  respect  reason  in  its  own 
place  and  office  ;  but  when  it  comes  to  what  is  clearly 
a  revelation  from  God,  it  must  stand  aside.  We  must 
receive  as  little  children  God's  message  of  love  in  the 
Gospel,  although  it  "  passeth  all  understanding."  We 
plead  for  the  Bible,  for  the  inspiration  of  its  very 
language.  We  argue  that  the  sacred  writers  were  so 
under  the  guidance  of  the  Holy  Spirit,  that  he  guarded 
their  expressions,  and  prevented  them  from  saying 
anything  that  would  tend  to  mislead  any  humble, 
prayerful  inquirer,  however  illiterate.  We  are  aware 
that  various  opinions  have  been  indulged  regarding 
the  inspiration  of  the  Scriptures ;  but  we  know  not 
what  is  the  view  of  Unitarians  at  present — whether 
they  regard  them  as  inspired  in  whole  or  in  part. 
Addressing  such  a  one  we  would  say,  that  in  receiving 
the  Bible  as  an  inspired  rule  of  faith,  you  are  neces- 
sarily bound  to  take  it  as  a  whole,  else  it  is  of  no 
manner  of  use.  If  you  receive  some  parts  of  it  as 
inspired,  and  reject  others,  by  what  rule  do  you  pro- 
ceed ?  How  do  you  know  which  to  choose,  and  which 
to  refuse  ?  Is  human  reason  to  guide  you  in  this  ? 
As  well  may  you  throw  the  Bible  asid^altogether. 


104  A   PLEA    FOR    THE    BIBLE. 

Sucli  a  scheme  is  all  darkness  aad  confusion.  It 
leaves  you  no  certain  rule  by  which  to  ascertain  the 
will  of  our  Father  in  heaven.  It  leaves  you  out  at 
sea,  Avithout  chart  or  compass  to  guide  you,  as  a  sinner, 
into  favor  and  acceptance  with  a  just  and  holy  God, 
the  judge  of  all. 

I^Ije  ^gstcm  furuts^ts  no  #rounb  or  '§.iUBon  of  ^arbon. 

In  drawing  our  remarks  under  this  head  to  a  close, 
we  would  say,  that  we  have  fears  for  those  who  favor 
Unitarian  views,  because  they  give  no  rational  instruc- 
tion in  regard  to  the  forgiveness  of  sin.  The  great 
question  of  humanity,  underlying  all  systems  of  relig- 
ion, is,  How  shall  I  get  my  sins  forgiven  ?  In  the 
light  of  the  Bible,  we  ask,  What  is  sin  ?  "  Sin  is  the 
transgression  of  the  law."  What  law  ?  The  holy 
law  of  God.  What  is  the  penalty  threatened  ?  "  The 
wages  of  sin  is  death."  "  The  wrath  of  God  is  re- 
vealed from  heaven  against  all  unrighteousness  and 
ungodliness  of  men."  What  saith  the  law  to  those 
who  are  under  it ?  "It  saith  that  every  mouth  is 
stopped,  and  all  the  world  become  guilty  before  God." 
"  By  the  deeds  of  the  law  there  shall  no  flesh  be  justi- 
fied before  God."  Here  is  a  charge  of  sin  and  guilt 
lying  against  the  whole  human  race,  and  we  want  to 
know  how  any  one  who  admits  this  charge,  and  at  the 
same  time  rejects  the  Gospel  plan  of  atonement,  cal- 
culates to  have  his  sins  forgiven.  From  all  we  have 
read  in  Unitarian  writings,  we  have  not  been  able  to 
gather  what,  in  their  view,  is  the  real  ground  of  a  sin- 
ner's hope  of  heaven.     Having  no  document  on  this 


UNITARIANS.  105 

subject  present,  let  us  consider  the  whole  system,  as 
far  as  we  understand  it,  in  the  most  favorable  light  we 
can  view  it. 

Here  is  a  world  of  sinners — transgressors  of  law, 
against  the  light  even  of  reason  and  conscience.  The 
infinite  God,  pitying  them  in  their  sin  and  darkness, 
inspires  and  commissions  Moses  to  write  out  a  history 
of  his  providential  dealings  toward  mankind  in  all  past 
ages  :  and  to  institute  an  outward  form  of  worship  for 
the  time  to  come.  Among  many  other  things,  besides 
promulging  the  moral  and  ceremonial  law,  he  pro- 
claimed himself  "  The  Lord,  the  Lord  God,  merciful 
and  gracious,  long-suffering,  and  abundant  in  goodness 
and  truth,  keeping  mercy  for  thousands,  forgiving 
iniquity  and  transgression  and  sin,  and  that  will  by  no 
means  clear  the  guilty."  By  a  continued  succession 
of  inspired  prophets,  throughout  many  generations,  he 
foretold  of  a  great  deliverer  and  Saviour,  who  in  a 
future  age  would  give  them  further  instructions  in  the 
knowledge  of  his  will.  When  the  fulness  of  the 
times  was  come,  the  infinite  God  "  sent  forth  his  Son," 
or  in  other  words,  "  bringeth  in  the  first-begotten  into 
the  world,"  or  in  other  words  still,  commissioned  a 
creature  of  superangelic  dignity  to  be  his  ambassador, 
or  representative,  to  instruct  men  more  fully  as  to  his 
nature  and  attributes,  and  the  spirituality  of  the  wor- 
ship he  requires.  Having  fulfilled  his  mission,  the 
wicked  men  of  that  age  put  him  to  death  by  crucifix- 
ion, and  thus  he  sealed  the  truth  of  his  mission  and 
messages  by  martyrdom.  The  third  day  he  was  raised 
from  the  dead  by  the  power  of  God,  and  afterwards 
6 


106  A   PLEA   FOR   THE   BIBLE. 

was  received  up  to  heaven,  having  just  before  com- 
missioned his  apostles  to  go  into  all  the  world  to 
preach  his  Gos])el,  and  to  say,  He  that  believeth  in  him 
as  a  teacher  sent  from  God,  and  followeth  his  moral 
instructions,  shall  be  saved,  and  he  that  believeth  not 
shall  be  damned. 

We  know  not  if  this  very  brief  outline  be  a  correct 
representation,  but  this  we  know,  we  have  set  down 
naught  in  malice.  It  is  only  an  expression  of  the 
thoughts  passing  in  our  mind,  while  trying  to  conceive 
of  a  religious  system  drawn  from  the  Bible,  without 
the  least  reference  to  its  great  central  doctrine  of  the 
atonement,  or  the  infinite  value  and  atoning  efficacy 
of  the  "  blood  of  Jesus  Christ,  God's  Son,  which  cleans- 
eth  from  all  sin."  We  can  find  nothing  in  it  on  which 
a  guilty  sinner,  deeply  convinced  of  the  infinite  evil 
of  sin,  can  build  a  hope  of  pardon.  We  can  see 
nothing  in  it  that  upholds  the  honor  of  God's  violated 
law,  or  that  vindicates  his  justice,  as  a  holy  moral  gov- 
ernor, in  pardoning  sin.  We  can  perceive  nothing  in 
it  to  justify  the  enraptured  strains  in  which  the  Apos- 
tles wrote  of  the  "  breadth  and  length,  and  heighth 
and  depth  of  the  love  of  Christ,  which  passeth  knowl- 
edge." Wherein  consists  the  love  of  Christ,  accord- 
ing to  this  view  ?  Was  it  in  being  delegated  to  teach 
men  the  will  of  God,  and  in  dying  to  confirm  the 
truth  of  his  testimony  ?  Many  holy  prophets  were 
raised  up,  and  commissioned  by  God  to  teach  the  same 
truths,  who  also  sealed  their  testimony  with  their 
blood.  But  we  never  read  of  being  saved  by  the 
blood  of  Isaiah,  or  Jeremiah,  or  Peter,  or  Paul.     In 


UNITARIANS.  107 

short,  we  can  see  nothing  in  it  but  a  bare,  cold  system 
of  morality,  possessing  neither  motive  nor  power  to 
change  the  heart. 

Synopsis  of  S^rhtitHrian  ^ottrutj. 

"We  now,  as  briefly  as  possible,  state  the  views  of 
those  called  Trinitarians.  The  word  trinity,  we  ac- 
knowledge, is  not  a  scriptural  term,  and  we  believe  the 
church  is  now  under  obligation  to  those  who  introduced 
it.  It  is  a  compound  of  two  latin  words,  signifying  three 
in  one.  From  the  few  passages  formerly  quoted,  and 
from  hundreds  of  others,  we  perceive  in  the  divine  es- 
sence, or  Godhead,  a  mysterious  distinction,  which,  for 
want  of  a  better  term,  we  call  persons  ;  because  to  each 
personal  acts  and  personal  properties  are  ascribed. 
We  do  not  allow  this  mystery  to  disturb  our  faith,  be- 
cause we  find  mysteries  in  our  own  existence,  and  all 
around  us.  Man  is  a  compound  being  of  soul,  body, 
and  spirit,  combined  in  one  agent.  When  we  can 
comprehend  how  a  rational  mind,  a  material  body, 
and  animal  life,  subsist  in  one  human  being,  it  will  be 
time  enough  to  dispute  about  the  mode  of  God's  exist- 
ence. Throughout  the  Bible  we  perceive  God  exer- 
cising a  holy  moral  government,  regulated  by  a  defi- 
nite law.  Law,  in  its  very  nature,  implies  penalty,  and 
there  can  be  no  law  without  it.  Its  penalty  is  death. 
This  law  extends  its  dominion  over  the  acts  of  the 
soul ;  and  hence  the  "  soul  that  sins"  is  exposed  to  the 
penalty  equally  with  the  body.  The  punishment  due 
to  sin  is  set  forth  under  a  great  variety  of  expressions, 
such  as  "  everlasting  destruction  from  the  presence  of 


108  A   PLEA   FOR   THE   BIBLE. 

the  Lord,  and  tlie  giorj  of  liis  power."  The  Bible  is 
clear  on  the  fact  that  sin  deserves  this  ;  and  that  every 
human  being  is  exposed  to  it.  Under  these  circum- 
stances, the  great  question  i's :  How  shall  God  be  just, 
and  yet  forgive  the  sins  of  men  ?  How  can  the  honor 
of  the  divine  law  be  maintained,  and  the  transgressor 
saved  ?  By  introducing  the  principle  of  substitution, 
or  vicarious  satisfaction,  this  might  be  accomplished. 
Still  the  question  occurs,  Where  is  a  sufficient  satisfac- 
tion to  be  found  ?  In  former  pages  we  showed  that 
no  conceivable  kind  of  atonement  could  be  made  or 
rendered  by  any  creature,  even  of  the  highest  order 
of  created  beings,  consistent  with  the  demands  of  infi- 
nite justice.  We  saw  how  the  Gospel  plan  meets  the 
case  in  all  its  circumstances ;  that  by  an  apparently 
inconceivable  arrangement  the  Lawgiver  becomes  the 
victim  ;  that  when  under  a  due  perception  of  the  awful 
justice  he  hath  offended,  and  the  dreadful  sentence  he 
hath  provoked,  nothing  will  bring  peace  to  the  sin- 
ner's mind  until  he  perceives  in  the  sinner's  surety  the 
very  party  he  hath  offended. 

Now,  in  accordance  with  this  scheme,  we  may, 
without  pretending  to  enter  into  the  counsels  of  the 
Almighty,  by  consulting  the  Scriptures,  form  some 
conception  of  the  offices  of  these  mysterious  agents  in 
the  economy  of  redemption.  The  Father,  as  the  su- 
preme Legislator  and  Ruler,  sustains  the  honor  and 
majesty  of  the  Godhead,  and  the  dignity  of  the  divine 
law.  The  Son  becomes  incarnate,  and  in  virtue  of 
his  divinity  renders  to  divine  justice  a  satisfaction  of 
infinite  value.      The  Holy  Spirit,  in  his  omnipresent 


UNITARIANS.  109 

agency,  moves  on  tlie  minds  of  men,  revealing  to  them 
this  wondrous  plan,  and  subduing  their  hearts  to  a 
cordial  acquiescence  in  it.  In  all  this  we  can  perceive 
a  glorious  and  gracious  arrangement,  that  commends 
itself  both  to  the  understanding  and  affections  of  men. 
It  furnishes  a  motive  to  obedience  beyond  what  even 
the  holiness  and  the  reasonableness  of  the  precepts  can 
suggest,  viz.,  the  constraming  love  of  Christ.  It  pos- 
sesses a  power  that  will  overcome  every  obstacle,  un- 
til all  God's  purposes  of  love  and  mercy  in  reference  to 
mankind  shall  have  been  accomplished. 


CHAPTER  YII. 

ORTHODOX     CHRISTIANS. 

Arrived  at  another  stand-point  of  observation  in  the 
field  of  thought  on  which  we  have  entered,  and  keep- 
ing in  view  our  original  design,  it  occurs  to  us  that 
there  are  yet  other  classes  with  whom  we  may  appro- 
priately plead  in  behalf  of  the  Bible.  Our  object  from 
the  first  has  been  to  establish  its  claims  to  the  reverent 
regard  of  mankind,  and  to  wake  up  attention  to  its 
contents.  We  will  now  try  to  commend  it  to  the 
more  close  and  earnest  perusal  of  those  who  cordially 
receive  it  as  revealing  to  them  the  way  of  salvation 
,  through  the  atoning  blood  of  Jesus ;  as  their  guide  in 
every  duty,  and  as  the  medium  of  their  sanctification. 
In  all  these  points  of  view  it  will  be  of  immense  im- 
portance for  us  to  become  as  familiar  with  it  as  our 
circumstances  will  allow. 

S^lje  ^ihlt  a  Jfaitliful  attir  Instrnttik  P^onitor. 

Only  think  of  it  as  the  word  of  God  addressed  to 
your  soul.  Could  you  hear  in  the  secrecy  of  your 
chamber  a  still  small,  audible  voice,  by  whose  tones 
you  could  recognize  that  of  your  Heavenly  Father, 
speaking  to  you  concerning  the  spiritual  interests  of 
your  soul,  and  its  prospects  for  eternity,  it  would  be 
regarded  with  solemn  awe  and  interest.     Had  he  seen 


ORTHODOX   CHRISTIANS.  Ill 

fit,  he  could  easily  have  adopted  tliis  measure  witli 
eveiy  individual ;  but  this  is  not  the  way  he  hath  cho- 
sen to  adopt.  He  hath  chosen  that  his  children  hero 
should  "live  by /a^^/^,"  and  not  by  sight — faith  in  things 
not  seen  nor  heard  by  the  senses.  This  is  the  way 
most  glorifying  to  himself,  and  best  adapted  to  the 
moral  training  of  rational  creatures.  He  hath  caused 
a  book  to  be  written  by  "  holy  men  of  old,  who  spake 
as  they  were  moved  by  the  Holy  Ghost,"  on  subjects 
connected  with  our  personal  salvation,  and  addressed 
to  men  under  all  circumstances.  He  hath  caused  it  to 
be  transmitted  to  us  pure  and  entire ;  in  his  provi- 
dence ordered  it  to  be  j^laced  in  every  family ;  and 
made  it  so  easy  of  access  that  every  individual  may 
have  it  in  his  own  possession.  This  book — this  Bible, 
he  hath  chosen  to  be  the  chief  medium  of  his  commu- 
nications to  our  souls.  If  all  these  facts  could  be  re- 
ceived by  us  with  a  strong,  realizing  faith,  might  it 
not  become  to  us  equivalent  to  a  still  small  voice, 
audibly  addressing  us  in  the  solitude  of  our  chamber 
when  we  retire  for  reflection  and  devotion  ? 

Although  an  equivalent,  this  is  not,  however,  in  all 
respects,  equal  to  a  voice  sounding  in  our  ears.  It 
will  not  come  to  us  unsought.  We  are  such  creatures 
of  sense,  and  encompassed  with  so  many  infirmities, 
and  have  so  many  cares  of  life  and  business,  which 
necessarily  require  an  effort  of  mind  in  that  direction, 
that  it  will  need  an  effort  of  mind  in  another  direction, 
and  a  strong  exercise  of  faith,  to  reap  all  the  advan- 
tages of  such  a  monitor.  Unless  we  make  a  daily  use 
of  the  Bible,  it  may  lie  on  our  table  or  desk  for  weeks 


112  A   PLEA   FOR   THE   BIBLE. 

and  months  without  awakening  a  single  emotion.  It 
is  not  supposed  that  you  are  without  a  knowledge  of 
its  general  contents,  or  that  your  mind  and  memory 
do  not  retain  some  recollection  of  its  great  principles ; 
but  general  principles  are  not,  of  themselves,  altogether 
sufficient  to  regulate  our  lives.  There  are  a  thousand 
circumstances  in  which  men  maybe  placed;  and  to 
meet  these  there  are  multitudes  of  particular  and  spe- 
cial precepts  which  God  in  his  wisdom  hath  deemed 
absolutely  proper  and  necessary  to  be  spread  out  be- 
fore us:  "  For,"  says  he,  "precept  must  be  upon  pre- 
cept, precept  upon  precept,  line  upon  line,  line  upon 
line,  here  a  little  and  there  a  little."  No  memory  can 
retain  a  tithe,  or  a  hundredth  part  of  these  ;  and  what 
is  forgotten  is  as  if  it  were  unknown.  Hence,  if  we 
would  live  in  any  measure  conformably  to  his  word, 
there  is  a  necessity  to  bring  them  before  our  mind  by 
reading,  meditation  and  prayer  every  day. 

®;ij£  ^ihit  ^bbrtssts  trs  |nM6iitiTHUn  anir  ^wsonallg 

There  are  some  parts  of  the  Bible  more  apparently 
addressed  to  us  than  others  ;  and  hence  more  easily 
recognized  as  the  voice  of  God  to  our  souls.  In  the  his- 
tories of  the  Patriarchs — of  the  deliverance  from  Egypt, 
and  the  wanderings  in  the  wilderness — of  the  days  of 
the  Judges  and  of  the  Kings  of  Israel,  we  perceive  con- 
stantly repeated  divine  communications  and  directions, 
suited  to  the  times  and  circumstances.  "The  word  of 
the  Lord  came  to  Abraham  ;" — "  The  Lord  spake  unto 
Moses ;" — "  Thus  saith  the  Lord,"  are  the  oft  and  oft 
repeated  terms  in  which  the  messages  were  introduced. 


OKTIIODOX   CHRISTIANS.  113 

In  these  historical  transactions  and  minute  circum- 
stances, it  is  most  interesting  to  contemplate  the  con- 
descension and  care  of  Jehovah  toward  that  favored 
nation ;  but  it  is  not  quite  easy  for  us  to  put  ourselves, 
as  it  were,  in  their  place,  and  realize  the  messages  as 
sent  to  us.  We  read  them  as  inspired  history  of  ancient 
times ;  and  their  most  important  use  is,  to  teach  us  the 
unchangeable  principles  of  God's  moral  government 
and  treatment  of  men  and  nations  in  all  ages. 

It  is  different  when  we  come  to  the  Psalms  and  Prov- 
erbs, and  the  exhortations  of  the  Prophets.  These  de- 
votional exercises,  these  pointed  maxims,  these  affec- 
tionate expostulations  and  solemn  warnings,  seem  as 
if  they  might  come  right  home  to  us.  The  pious 
emotions,  holy  purposes,  and  devout  attachment  to  the 
word  and  ordinances  of  God,  expressed  in  the  119th 
Psalm,  for  instance,  are  as  expressive  of  the  gracious 
exercises  and  experience  of  the  engaged  child  of  God 
in  the  nineteenth  century  as  they  were  in  the  case  of 
David  and  the  pious  Israelites.  He  can  recognize  in 
them  the  teaching  of  that  Holy  Spirit  by  which  he 
desires  to  be  led.  He  loves  to  sit  at  the  feet  of  the 
holy  Psalmist;  and,  comparing  his  own  experience 
with  his,  he  is  humbled  in  the  dust,  and  at  the  same 
time  stimulated  to  try  to  imitate  him  in  devotion.  We 
have  thought  sometimes  that,  were  the  inward  expe- 
riences of  an  eminent  Christian  in  our  day  to  be  written 
out  in  such  glowing  language,  it  would  be  deemed  by 
many  as  extravagance,  and  high-flown  enthusiasm. 
And  yet,  why  should  this  be  so  ?  These  things  "  were 
written  for  our  learning."  Why  should  the  faith  and 
6* 


114  A   PLEA   FOR   THE   BIBLE. 

holiness  of  a  Jew  excel  those  of  a  Christian  ?  Were 
the  revelations  and  promises  made  to  them  more  clear 
and  efficacious  than  those  made  to  us  ?  Were  their 
temptations  and  sinful  inclinations  less  than  ours? 
No ;  in  no  wise.  The  light  we  enjoy  is  far  superior  ; 
and  they  were  men  subject  to  like  passions  as  we  are ; 
and  they  derived  their  spiritual  assistance  from  the 
same  source  as  we.  Oh !  why  then  do  we  come  so  far 
short  of  these  ancient  believers  ?  It  is  because  we 
have  so  little  faith — so  little  realization  of  the  faithful- 
ness of  God  to  accomplish  in  us  all  that  he  did  for 
David. 

But  the  New  Testament  Scriptures  are  more  readily 
recognized  as  addressed  to  us.  They  are  the  Christian 
revelation,  designed  for  the  edification  of  believers  in 
all  ages  and  countries.  They  are  the  clear  revelation 
of  the  great  doctrines  of  the  cross,  which  to  the  Jews 
were  presented  in  dark  types  and  shadows.  But  even 
here  there  is  a  sad  tendency  to  waive  the  question  of 
personal  responsibility,  by  handing  over,  as  it  were, 
their  pointed  instructions  to  that  people  and  those 
churches  to  which  they  were  first  delivered.  We  are 
like  the  Jews  when  they  said,  "If  we  had  been  in  the 
days  of  our  fathers  we  would  not  have  been  partakers 
with  them  in  the  blood  of  the  prophets  ;"  while  at  the 
very  time  they  were  seeking  the  life  of  Jesus,  the 
greatest  of  all  prophets.  We  blame  the  Jews  for  re- 
jecting him,  and  think  if  we  had  heard  him  who 
"  spake  as  never  man  spake,"  we  would  not  have  re- 
sisted his  instructions ;  and  yet  how  feebly  do  these 
very  instructions  impress  us !     We  do  not  realize  that 


ORTHODOX  CHRISTIANS.  115 

Jesus  speaks  to  us.  It  would  be  useful  oft  in  imagina- 
tion to  call  up  the  scenes  of  the  Gospel  history,  and 
fancy  ourselves  present  at  his  sermon  on  the  mount,  at 
the  grave  of  Lazarus,  or  in  the  guest-chamber  with  his 
disciples.  The  instructions  he  then  delivered  were  not 
the  peculiar  privilege  of  that  age,  or  of  the  circles  he 
then  addressed.  In  reading  the  Gospels  there  is  scope 
-for  the  imagination  as  well  as  room  for  implicit  faith. 
Suppose  you  had  been  present  in  these  scenes ;  or  sup- 
pose them  to  be  repeated,  and  you  an  auditor ;  what 
would  you  hear?  He  still  " speaketh  from  heaven" 
in  the  same  language.  "Te  are  the  salt  of  the  earth." 
"  Let  your  light  so  shine  before  men."  "  Be  ye  perfect, 
as yowr  Father  which  is  in  heaven  is  perfect."  "Lay 
up  for  yourselves  treasures  in  heaven."  "How  shall 
he  not  much  more  clothe  yow."  "  Seek  ye  first  the 
kingdom  of  God."  "  Enter  ye  in  at  the  strait  gate." 
"If  ye  shall  ask  anything  in  my  name  I  will  do  it." 
•'  Peace  I  leave  with  you,  my  peace  I  give  unto  you" 
"Ye  are  my  friends  if  ye  do  whatsoever  I  command 
you."  "  Ask,  and  ye  shall  receive,  that  your  joy  may 
be  full." 

Turn  to  the  epistles,  and  you  find  the  apostles  send- 
ing inspired  letters  to  a  variety  of  churches.  Do  you 
think  they  were  sent  only  to  the  Corinthians, 
Galatians,  Ephesians,  &c.  ?  O  no,  brethren.  They 
were  sent  to  the  church  to  which  you  may  belong. 
This  is  a  fact  too  seldom  realized.  Many  read  them 
pretty  much  as  they  would  Newton's  letters ;  saying 
in  their  mind,  they  contain  excellent  instruction,  and 
good  for  us  also.     Try  to  realize  that  inspired  apostles 


116  A   PLEA   FOR   THE   BIBLE. 

sent  tliem  to  you ;  and  not  only  so,  but  that  Jesus 
Christ  Tised  them  only  as  amanuenses ;  and  that 
this  is  the  way  he  takes  to  address  you  on  the  great 
subject  of  salvation,  accompanied  with  "exceeding 
great  and  precious  promises"  to  you,  when  you  give 
to  them  your  earnest  and  prayei^ful  attention.  Con- 
sider how  they  are  addressed.  "To  them  that  are 
sanctified  in  Christ  Jesus,  called  to  be  saints,  with  all 
that  in  every  place  call  upon  the  name  of  Jesus  Christ 
our  Lord,  both  theirs  and  ours."     "  To  the  church  of 

God  which  is  at ,  with  all  the  saints."     "  To  the 

saints  which  are  at ,  and  to  the  faithful  in  Christ 

Jesus."     "  To  the  saints  and  faithful  brethren  in  Christ 

which  are  at ."     You  may  fill  up  the  blanks,  and 

then  realize  them  as  sent  unto  you,  and  to  your 
church. 

®^e  (S^l^sractfr  in  faljiclj  ©arlg  dJ^ristiaus  torrc  abbrcsseir. 

Consider  further  in  what  character  the  primitive 
Christians  were  addressed.  The  passages  just  quoted 
give  their  general  character.  But  the  apostles  well 
knew  the  struggle  between  the  Spirit  and  the  flesh, 
between  the  holy  principle  and  old  habits  of  corrupt 
human  nature,  even  in  the  holiest  believers  ;  and  much 
of  their  writing  had  reference  to  this,  and  was  designed 
to  put  them  on  their  guard  against  the  prevalence  of 
the  latter.  They  were  aware  of  the  trials  of  faith  they 
would  endure  from  a  wicked  and  persecuting  world ; 
but  these  were  overbalanced  by  their  glorious  hopes 
and  prospects,  and  the  inward  supports  they  might  ex- 
pect in  a  faithful  adherence  to  their  profession.     They 


ORTHODOX   CHRISTIANS.  117 

were  informed  sometimes  of  sad  departures  from  the 
purity  of  faith  and  practice  in  some  churches ;  and  this 
drew  forth  the  most  affectionate  expostulations,  solemn 
warnings,  and,  sometimes,  sharp  reproof  and  severe 
rebuke.  Were  the  manner  of  the  apostles,  in  this 
respect,  faithfully  followed  by  pastors  in  modern  days, 
such,  alas  !  is  the  spirit  of  many  churches,  we  fear  they 
would  not  long  be  endured. 

But  after  all  due  allowance  is  made  for  these  things 
— for  inward  struggles  and  outward  trials — as  a  gen. 
eral  thing  Christians  were  addressed  as  saints,  as  faith- 
ful in  Christ  Jesus,  as  heirs  of  God  and  joint  heirs  with 
Christ,  as  having  the  assurance  of  faith,  as  knowing 
they  had  passed  from  death  to  life.  It  would  not  be 
difficult,  we  think,  to  show  from  Scripture  that  the 
Gospel  was  designed  not  only  to  save  men  at  last,  but 
to  bring  a  present  salvation — a  deliverance  from  the 
power  of  sin  and  the  fear  of  death.  They  noAvhere 
teach  that  a  man  may  be  born  again,  and  he  not  know 
it.  Can  a  blind  man,  who  has  been  restored  to  sight, 
be  ignorant  of  the  fact?  No ;  he  hioius  he  can  see,  and 
rejoices  in  the  light.  Even  so,  the  man  who  has  been 
brought  out  of  the  darkness  of  spiritual  death  into  the 
marvellous  light  of  spiritual  life  cannot  reasonably 
doubt  of  his  present  state.  His  eyes  had  been  closed 
against  the  glory  of  God  ;  but  when  opened  to  behold 
it,  beholding  it,  he  knows  that  he  does  behold  it.  His 
heart  had  been  insensible  to  the  love  of  Christ,  but 
now  he  is  constrained  by  that  love,  and  he  is  conscious 
of  its  energy.  His  spirit  had  been  a  stranger  to  the 
peace  and  joy  which  are  in  believing,  but  now,  believ- 


118  A   TLEA   FOR  THE   BIBLE. 

ing,  he  has  joy  and  peace,  and  he  cannot  deny  their 
presence.  His  mind  had  risen  against  the  hiunbling 
doctrines  of  the  cross,  being  ignorant  of  their  real  im- 
port; but  now,  understanding  their  meaning,  he  is 
persuaded  they  are  true,  and  he  embraces  them,  and  he 
cannot  but  knoiv  that  they  are  the  rejoicing  of  his 
heart.  Can  such  a  man  be  deceived?  Can  this  be 
delusion?  "We  answer,  No.  God  is  not  the  author  of 
deception ;  and  these  effects  are  what  are  declared  in 
the  Bible  to  be  produced  by  his  own  operation. 

t>\t  J^hUI)  of  ^ssuranw. 

This  is  an  important  subject,  and  ought  to  be 
brought  out  more  than  it  is,  in  this  age  of  doubting 
Christians.  It  has  become  a  popular  sentiment  with 
many,  that  doubting  is  a  mark  of  a  humble  Christian  ; 
but,  unless  our  knowledge  fails  us,  it  is  nowhere  given 
as  a  Scriptural  mark.  Paul  had  doubts  of  some  in  the 
church  in  his  day,  but  it  is  never  spoken  of  as  a  part 
of  true  Christian  experience.  This  doubting  experience 
we  regard  as  a  result  of  imperfect  views  of  the  doctrine 
of  justification  by  feith  alone,  and  of  our  completeness 
in  Christ.  K  it  were  intimated  in  the  Bible  that  our 
own  works  of  righteousness,  in  the  least  degree,  were 
designed  to  enter  into,  or  make  up,  in  part,  our  title  to 
justification,  then  indeed  we  might  well  doubt.  But 
the  Gospel  teaches,  that,  even  with  all  our  imperfec- 
tions, we  may  be  complete  in  Christ,  and  perfectly 
saved.  Resting  our  hope  on  this  rock  of  ages — the 
perfect,  unchangeable  righteousness  of  Christ — there  is 
no  room  for  doubt.     This  foundation  will  never  fail  us. 


OETHODOX   CHRISTIANS.  119 

Believing  implicitly  the  promises  of  Jehovah,  we  have 
strong  consolation.  Eeceiving  the  record  he  has  given 
of  his  Son,  we  have  eternal  life. 

This  doctrine  of  uncertainty  is  an  import  from  the 
church  of  Eome.  The  doctrine  of  justification  by  faith 
alone  was  unknown  in  that  church.  The  people  were 
taught  that  good  works,  penances,  faith  in  the  church 
and  in  absolution  by  the  priest,  made  up  their  title  to 
heaven.  On  such  a  system  no  assurance  can  be  built. 
They  were  even  distinctly  taught,  that  no  assurance, 
no  certainty  of  salvation,  was  at  all  attainable  in  this 
life.  When  Luther  came  out  of  that  church,  we  read 
somewhere  in  his  experience,  of  his  slaying  the  monster^ 
doubt.  Nevertheless,  some  of  that  leaven  is  still  re- 
tained by  some  Protestants.  There  is  an  impression 
with  many,  that  there  is  a  great  amount  of  uncertainty 
in  any  religious  experience ;  that  it  is  a  kind  of  lot- 
tery ;  that  to  profess  assurance  of  hope  is  a  kind  of 
presumption  ;  that  all  we  can  do  is,  to  do  the  best  we 
can,  and  hope  the  best.  We  have  our  fears  that  even 
the  pulpit  is  too  indulgent  to  this  sentiment ;  that  there 
is  a  kind  of  delicacy  in  touching  on  the  doctrine  of  the 
full  assurance  of  faith.  This  is  what  ought  not  to  be. 
The  Scriptures  afford  ample  grounds  for  a  strong  pre- 
sentation of  this  subject.  On  the  other  hand,  it  is  a 
dark  reflection  to  throw  on  a  religion  coming  from 
God,  that  it  does  not  furnish  to  its  subjects  any  cer- 
tainty, any  sure  ground  of  hope,  any  evidence  whereby 
they  may  know  whether  or  not  they  are  actually  and 
truly  the  children  of  God.  It  gives  great  advantage 
to  infidels  when   they  question   a  Christian  on   the 


120  A   PLEA   FOR  THE   BIBLE. 

grounds  of  his  hope.  He  may  give  a  "reason  of  the 
hope  that  is  in  him,"  drawn  from  the  external  evidences. 
Suppose  the  question  to  be  pressed  further,  and  the 
Christian  is  asked.  Do  you  really  think  that  the  belief 
of  your  doctrine  will  save  you  ?  Do  you  know  that 
you  are  a  child  of  God,  and  sure  of  heaven  when  you 
die  ?  If  he  say,  Yes,  I  have  a  trembling  hope  that  that 
will  be  the  case  ;  but  as  to  certainty  on  that  subject,  it 
is  a  great  question  that  few  can  answer  in  the  affirm- 
ative :  might  not  the  other  reply,  If  that  be  all,  your 
religion  has  done  you  but  little  good  ? 

Another  evil  arising  from  this  theory  is,  that  it  is  a 
hindrance  to  progress  and  usefulness  in  the  Christian 
life.  If  a  person,  after  hearing  the  Gospel  for  a  num- 
ber of  years,  and  mingling  with  professors,  learns  from 
their  conversation  that  the  amount  of  their  experience 
is  only  a  hope  that  they  are  Christians,  he  is  at  a  loss 
to  know  how  they  obtained  their  hope.  At  length, 
under  some  providential  dispensation,  or  some  slight 
movement  in  his  religious  feelings,  he  ventures  to  in- 
dulge a  hope,  and  joins  the  church.  Judging  from 
those  around  him,  and  perceiving  nothing  to  distin- 
guish them  from  others,  or  even  from  himself,  he  does 
not  see  why  he,  as  well  as  they,  may  not  go  forward  in 
this  step.  In  such  a  case  there  is  little  prospect  of  his 
becoming  a  growing  Christian.  He  has  obtained  a 
hope  ;  and  this  is  about  all  he  is  taught,  or  encouraged 
to  expect.  A  profession  of  religion  opens  a  field  of 
usefulness.  A  Christian  is  commanded  to  let  his  light 
shine  ;  to  converse  with  others  on  the  Gospel  plan  ;  to 
invite  them  to  share  in  the  believer's  privilege  ;  to  tell 


ORTHODOX   CHRISTIANS.  121 

what  tlie  Lord  lias  done  for  his  soul.  But  what  has 
such  a  one  as  we  have  supposed  got  to  tell  ?  The  mat- 
ter is  not  fully  settled  with  himself;  he  does  not  know 
whether  he  is  truly  a  child  of  Grod;  he  has  got  no 
light  in  his  own  mind,  and  how  can  he  let  any  shine 
before  men  ?  Such  a  one  will  not  effect  much  good  in 
tlie  church. 

Our  earnest  advice,  then,  to  every  professing  Chris- 
tian would  be — Make  it  a  sure  case  with  yourself. 
"  Make  your  calling  and  election  surej^  If  you  have 
any  doubt  as  to  the  heavenly  origin  of  the  religion  of 
the  New  Testament,  examine  the  evidences  thoroughly, 
until  a  firm  belief  on  this  subject  takes  possession  of 
your  soul.  Then  examine  the  Gospel  plan  in  the  brief 
light  before  presented.  View  the  atonement  made  in 
Jesus'  blood — the  blood  of  the  Son  of  God,  infinite  in 
its  merit  —  a  propitiation  for  the  sins  of  the  whole 
world — a  satisfaction  by  which  law  is  magnified, 
divine  justice  satisfied,  and  a  door  opened  for  the  free 
egress  of  mere  mercy  to  every  one  that  asks — a  found- 
ation broad  and  deep  on  which  you  may  safely  rest 
your  guilty  soul  for  eternity.  Then  consider  the 
promise  of  the  eternal  God  of  truth,  who  cannot  lie. 
And  not  only  the  promise,  but  the  oath  of  Jehovah ; 
"  Wherein  God,  more  abundantly  to  shew  unto  the 
heirs  of  promise  the  imnmtability  of  his  counsel,  con- 
firmed it  by  an  oath  :  that  by  two  immutable  things, 
in  which  it  was  impossible  for  God  to  lie,  we  might 
have  strong  consolation,  who  have  fled  for  refuge  to 
lay  hold  upon  the  hope  set  before  us  :  which  hope  we 
have  for  an  anchor  of  the  soul,  sure  and  sied/ast,  and 


122  A   PLEA   FOR   THE   BIBLE, 

wliicli  enteretli  into  tliat  within  the  veil ;  whither  the 
Forerunner  is  for  us  entered,  even  Jesus  made  an  high 
priest  after  the  order  of  JMelchisedec."  Heb.  vi.  17-20. 

Do  you  ask  what  promise  ?  We  answer,  Tlie  sim- 
plest promise  in  the  Bible — "  He  that  helieveth  shall  be 
savedy  Yes,  he  that  helieveth — without  any  reference 
to  what  he  hath  done^  either  good  or  evil — without  any 
reference  to  what  he  has  heen^  although  the  vilest  and 
guiltiest  sinner  that  ever  breathed — he  that  helieveth 
shall  be  saved.  This  is  the  promise  of  the  immutable 
God.  Dare  you  doubt  it  ?  Is  it  presumption  to  be- 
lieve it  ?  No  ;  this  is  faith — simple,  unaffected  faith. 
Presumptuous  rather  are  they  who  dare  to  doubt  the 
truth  of  God — who,  in  opposition  to  the  righteousness 
which  he  hath  revealed  in  his  Son,  go  about  to  estab- 
lish a  righteousness  of  their  own. 

Do  you  ask  what  you  are  to  believe  concerning 
Christ  ?  Not  simply  that  he  died  on  Calvary — not 
simply  that  Jesus  died  for  sinners — but,  Jesus  died  for 
you — yes,  died  for  you !  0  felloAV-sinner !  can  you 
look  upon  that  declaration  of  God  and  say,  I  believe  it 
— I  believe  that  Jesus  died  for  me, — for  me^  that  I  might 
be  redeemed  from  hell — for  me,  that  I  might  be  raised 
to  the  felicity  of  heaven  ?  O  sinner  !  can  you  believe 
this,  and  not  feel  your  heart  moved  with  gratitude  to 
him,  and  not  resolve  to  obey  and  glorify  him  as  you 
can  ?  No  ;  true  faith  hath  power  to  move  the  heart, 
and  not  only  to  move,  but  purify  it.  If  you  believe 
this,  you  will  feel  it  in  the  experience  before  glanced 
at.  If  you  believe  this  you  will  knoiv  it.  If  it  be 
the  record  which  God  hath  given  of  his  Son,  you  must 


OKTHODOX   CHRISTIANS.  123 

have  '•'■  ^eace  with  God  through  our  Lord  Jesus  Christ." 
You  know  him  as  a  reconciled  father — you  joy  in 
him — his  love  is  shed  abroad  in  your  heart  by  the 
Holy  Ghost — you  are  led  by  his  Spirit — you  confess 
his  name — ^you  are  not  ashamed  of  your  hope !  Can 
a  man  be  ignorant  of  all  this, — whether  he  believes 
the  Gospel — whether  he  has  peace  with  God — wh-ether 
he  believes  in  the  gratuitous  remission  of  his  sins  ? 
No  :  he  who  doubts  on  these  subjects  does  not  believe. 
But  "  he  that  believeth  is  born  of  God."  Possessed 
of  this  faith,  fellow-believer,  you  will  make  progress. 
It  will  not  be  a  dead  faith.  With  this  experience 
your  usefulness  in  the  church  will  appear.  Your 
heart,  warmed  by  the  love  of  Christ,  will  feel  also  love 
for  souls  ;  and  by  your  example  and  conversation  yoa 
will  say  to  sinners  around  you,  "  Behold  the  Lamb  of 
God,  which  taketh  away  the  sin  of  the  world." 

We  have  spoken  strongly  on  this  subject,  but  not 
more  so,  we  believe,  than  is  meet.  We  would  not, 
however,  be  understood  as  speaking  to  the  detriment 
or  discouragement  of  any  weak  believer.  There  are 
those  who  are  weak  in  the  faith,  and  the  church  is  di- 
rected to  receive  them,  but  not  to  doubtful  disputations. 
Christ  may  reprove  those  of  little  faith,  but  he  does 
not  disclaim  them.  "  The  bruised  reed  he  will  not 
break ;  the  smoking  flax  he  will  not  quench."  The 
Gospel,  as  we  have  said,  makes  allowance  for  the 
infirmities  and  weaknesses  of  human  nature.  It 
admits  of  the  sinfulness  of  the  heart  to  an  extent 
which  no  believer  has  ever  yet  fully  realized,  but  in 
no  instance  does  it  interpose  this  as  a  barrier  to  a  full 


124  A    PLEA   FOR   THE   BIBLE, 

and  free  acceptance  in  the  name  of  Jesus.  It  may  be 
you  look  in  upon  yourself  and  see  so  much  corrup- 
tion, that  it  staggers  your  faith,  and  you  are  afraid  to 
look  up.  This,  on  the  one  hand,  is  rather  a  favorable 
omen  of  a  work  of  grace  within ;  but,  on  the  other 
hand,  it  may  indicate  a  want  of  clearness  in  3^our  per- 
ception of  the  Gospel  plan,  A  heart  humbled  on 
account  of  sin  is  a  token  for  good ;  but  when  you 
take  into  account  the  ground  of  pardon  and  accept- 
ance with  God,  you  must  look  away,  and  out  from 
yourself  entirely,  to  Christ  alone.  If  your  mind  is  too 
feeble  to  comprehend  the  wonderful  arrangement  in  the 
Gospel,  in  all  its  bearings,  none  are  so  deficient  but  that 
they  may  and  can  believe.  If  this  want  of  assurance 
arise  from  any  defective  view  of  the  Gospel,  study  it 
anew  in  the  light  we  have  tried  to  present  it,  and,  it  may 
be,  some  light  may  arise  in  the  darkness.  If  it  arise 
from  some  peculiar  temperament  of  mind  or  body,  as 
it  sometimes  does,  even  this  may  be  overcome.  If 
there  be  any  anxiety  on  tlie  subject,  any  real  earnest- 
ness, you  can  at  least  tell  your  troubles  to  Jesus, 
while  in  sweet  and  entire  submission  you  fall  at  his 
feet,  saying,  "Lord,  I  believe,  help  thou  mine  un- 
belief:" and  such  grace  and  strength  shall  be  imparted 
as  will  enable  you  to  "  glory  even  in  infirmity,"  and 
glorify  his  grace  in  the  circumstances  wherein  jou 
are  placed, 

STbe  ^ible  tlic  liTcbium  of  ^anxtification. 

It  is  a  generally  admitted  fact,  that  Christians  live 
far  below  their  privileges ;   and  it  is  freely  admitted, 


ORTHODOX   CHRISTIANS  125 

also,  that  there  is  power  and  motive  in  the  doctrines 
and  promises  of  the  Gospel,  calculated  to  elevate  us 
to  a  degree  of  fellowship  and  communion  with  God 
far  beyond  what  is  the  general  experience  in  the 
church.  The  remarkable  examples  of  faith  and  piety 
set  forth  in  the  Bible,  not  excepting  that  even  of  Jesus 
Christ  himself,  are  distinctly  designed  for  our  imita- 
tion, "  Be  ye  followers  of  them  who  through  faith 
and  patience  are  now  inheriting  the  promises."  "  Be 
ye  followers  of  me,"  says  Paul,  "  even  as  I  also  am  of 
Christ."  "Let  the  same  mind  be  in  you  which  was 
also  in  Christ  Jesus,"  who  left  us  an  example,  "that  ye 
should  follow  his  steps."  "  Be  ye  imitators  of  God  as 
dear  children."  Even  in  modern  times  we  have,  here 
and  there,  bright  shining  examples  of  holiness  and 
devotion  to  Christ.  While  we  glorify  the  grace  of 
God  in  thein,  we  wonder,  sometimes,  why  we  come  so 
far  short  of  them.  It  appears  very  distinctly  in  the 
biographies  of  eminent  Christians,  that  the  principal  fea- 
ture in  them  was  a  devout  love  and  reverence  for  the 
Bible.  Eeasoning  from  this  fact  then,  the  conclusion 
is  obvious,  that  the  principal  cause  why  Christians  live 
so  far  below  their  privilege  is,  that  they  do  not  in  all 
things  take  the  word  of  God  as  "  a  light  to  their  feet, 
and  a  lamp  to  their  path." 

At  the  beginning  of  this  chapter  we  merely  sug- 
gested that  the  Bible  is  the  medium  of  sanctification. 
This  is  a  very  prominent  plea  in  its  behalf.  We  have 
seen  how  it  reveals  to  us  a  scheme  of  mercy  by  which 
guilty  man  may  be  saved  in  harmony  with  the  attributes 
of  God,  and  which,  when  fully  and  cordially  embraced. 


126  A   PLEA   FOR   THE   BIBLE. 

begets  in  us  a  confidence  in  God  which  neither  sin 
on  our  part,  nor  the  malice  of  any  adversary,  can  shake. 
It  also  furnishes  a  medium  of  communication  through 
which  the  Holy  Spirit  carries  forward  a  process  of 
purification.  The  Holy  Spirit  is  the  sanctifier.  There 
is  no  holiness  in  us  but  what  is  of  his  production. 
Let  us  lay  hold  of  this  fact  with  a  believer's  grasp,  and 
not  let  it  go,  but  feel  it,  and  act  accordingly.  The 
medium  through,  which  he  acts  is  the  Bible.  This  is 
readily  admitted  by  every  intelligent  Christian,  "  Sanc- 
tify them  through  thy  truth:  thy  word  is  truth."  " Of 
his  own  will  begat  he  us  with  the  word  of  truth." 
*'  Chosen  to  salvation  through  sanctification  of  the 
Spirit  and  belief  of  the  truth."  It  has  been  a  nice 
question  in  theology  whether  the  Spirit  approaches  the 
soul  of  man  through  any  other  means;  or  whether  he 
operates  on  the  mind  directly,  without  the  intervention 
of  truth.  We  are  not  disposed  to  discuss  the  ques- 
tion, but  are  inclined  to  believe,  that  in  every  case, 
even  in  regeneration,  he  works  through  "  the  truth  as  it 
is  in  Jesus."  The  above  quotations  appear  as  proof  of 
this.  Let  then  these  facts  of  revelation  be  duly 
weighed,  viz. :  We  cannot  efficiently  produce  holiness 
in  ourselves :  the  Holy  Spirit  is  the  sanctifier ;  the 
word  of  truth  is  his  instrument  in  sanctification  ;  and 
what  is  the  conclusion  ?  ^t  is  this :  The  lack  of  atten- 
tion to  the  Bible  is  the  sole  cause  of  the  lack  of  holi- 
ness in  Christians, 

Here  we  desire  to  dispel  a  delusion  under  which 
many  professing  Christians  labor.  There  are  many 
Scriptures,  of  which   the  following   is   a   specimen  : 


ORTHODOX    CHHISTIAXS.  127 

"  Thou,  Lord,  hast  wrought  all  our  works  in  us."  "It 
is  God  that  worketh  in  us  both  to  will  and  to  do.'' 
"  That  God  would  fidiil  all  the  good  pleasure  of  his 
will,  and  the  work  of  faith  with  power."  "  We  are 
not  sufficient  of  ourselves  to  think  anything  of  our- 
selves ;  but  our  sufficiency  is  of  God."  Viewing  those 
passages  which  relate  to  the  work  of  the  Spirit  in  the 
soul,  they  overlook,  almost  entirel}^,  their  own  agency. 
They  seem  to  imagine  that  the  influence  of  the  Spirit 
works  like  a  charm,  or  like  the  circulation  of  the  blood, 
or  medicine,  in  the  body,  Avithout  their  action  or  coop- 
eration. They  get  religion,  as  they  suppose,  and  do 
not  know  how  or  when ;  they  indulge  a  hope,  and 
join  the  church,  and,  believing  the  good  work  begun, 
they  leave  God  to  carry  it  on  till  the  day  of  Jesus 
Christ,  with  very  little  self-examination  or  serious  con- 
cern on  their  own  part.  This  we  regard  as  a  most 
dangerous  delusion  from  the  father  of  lies.  We  hold 
that  the  agency  of  man  in  the  conversion  and  sancti- 
iication  of  the  soul  is  as  necessary  as  the  agency  of  God. 
This  is  the  divine  arrangement  evident  throughout  the 
Bible,  and  those  who  counteract  it  are  resisting  the 
Spirit,  and  ruining  their  souls. 

Apply  this  in  the  case  above  stated.  The  Holy 
Spirit  is  the  sanctifier,  and  sanctifies  the  soul  through 
the  instrumentality  of  the  truth.  There  is  no  mysti- 
cism here,  it  is  a  matter-of-fact  principle.  In  the  Bible 
are  written  the  glorious  and  glowing  truths  connected 
with  our  redemption  by  the  blood  of  Jesus,  which, 
even  as  we  have  feebly  portrayed  them,  if  duly  studied 
and  firmly  believed,  one  might  almost  imagine  would 


128  A   PLEA    FOR  THE   BIBLE. 

move  the  heart  without  any  divine  influence ;  but 
when  accompanied  by  the  Spirit  become  overpowering. 
The  Spirit  saith,  "  Search  the  Scriptures."  "  Give 
thyself  to  reading."  "  Meditate  on  these  things." 
And  the  example  of  the  Psalmist  says,  "But  I  give 
myself  to  prayer."  In  reading  the  Scriptures  with  medi- 
tation and  prayer,  the  Spirit  promises  to  bless  to  our 
sanctification  the  precious  truths  as  they  pass  in  review 
before  our  mind.  As  we  remarked,  our  memory  can- 
not retain  a  hundredth  part  of  Scripture,  and  what  is 
forgotten  is  as  if  unknown.  "Out  of  sight  out  of 
mind,"  is  an  old  saying.  We  have  thought  sometimes 
there  is  a  power  in  the  very  words  when  we  look  at 
them,  and  think, — this,  and  this,  "  was  written  for  our 
learning."  But  if  we  neglect  our  own  agency  in  this, 
we,  humanly  speaking,  curtail  the  Spirit's  influences. 
If  we  seldom  read,  and  more  seldom  think  on  what 
we  read  in  the  Bible,  just  so  seldom  the  Spirit  speaks 
to  our  soul.  If  we  throw  it  aside  altogether,  we  be- 
come like  the  world,  "  without  God  and  without  hope." 
Let  professing  Christians  ponder  these  things.  Let 
them  not  think  we  press  the  matter  too  closely.  We 
have  made  full  allowance  for  the  cares  of  life  and 
business.  Men  cannot  be  always  reading  the  Bible. 
We  remember  a  passage  that  reads,  "Not  slothful  in 
business,  fervent  in  spirit,  serving  the  Lord."  We 
serve  the  Lord  in  business  as  well  as  in  devotion,  when 
pursued  on  Bible  principles.  But  surely  this  awful 
world  does  not  require  every  power  of  our  soul,  and 
every  hour  of  our  life.  There  are  leisure  hours  at 
evenings,  and  with  our  families ;  and  there  are  the 


ORTHODOX   CHRISTIANS.  129 

fifteen  minutes,  or  even  the  ten  iiiinutes,  we  may  de- 
vote to  morning  and  evening  family  worship.  Im- 
proving such  seasons,  we  may  "acquaint  ourselves 
with  God,  and  be  at  peace  with  him."  And  there  are 
leisure  moments  even  in  business  hours,  which  some 
intelligent  Christians  know  how  to  improve.  We 
have  known  of  resting-spells,  even  in  the  harvest  field, 
devoted  to  some  kind  of  religious  exercises.  Would 
it  be  extravagant  to  suppose  that  there  should  be  a 
Bible  in  every  shop  and  business  office  ?  We  have 
known  seasons  of  religious  interest  in  a  congregation, 
when  business  men  and  mechanics  would  carry  a  Tes- 
tament to  their  places  of  employment  to  snatcli  a  few 
minutes  at  times  to  consult  a  passage  of  Scripture. 
The  Bereans  searched  the  Scriptures  daily  to  see 
whether  the  things  spoken  by  Paul  were  so  or  not. 

The  principle  under  review  may  apply  on  a  larger 
scale.  Speaking  of  a  season  of  religious  interest,  we 
are  reminded  of  a  complaint  we  sometimes  hear — not 
very  often  in  these  days — of  a  low  state  of  religion  in 
the  churches.  In  a  prayer-meeting  we  may  hear  a 
feeble  cry  for  a  revival  of  religion.  On  the  Sabbath  we 
may  hear  a  petition  or  two  for  a  time  of  refreshing, 
and  this  is  about  all  we  hear  or  see  on  the  subject. 
But  we  are  inclined  to  think,  that  unless  there  be  more 
labor,  as  well  as  prayer,  for  such  a  season,  it  will  be 
long  in  coming.  Let  the  principle  apply  to  churches 
as  well  as  individuals.  We  do  not  forget,  that  if 
carried  out  in  the  individual  and  family  scale,  it  would 
soon  be  manifest  in  the  churches.  But  there  is  a 
mighty  power  in  social  influence  and  mutual  sympathy ; 
7 


130  A   PLEA   FOR   THF:   BIBLE. 

and  we  believe,  in  the  sight  of  God,  churches  have  got 
to  act  as  churches  in  this  matter  more  than  they  do. 
It  is  the  principle  of  the  Spirit  operating  through  the 
truth  that  we  are  advocating.  What  is  the  reason  of 
the  want  of  spiritual  religion  in  the  churches?  We 
have  no  hesitation  in  saying,  it  is  chiefly  owing  to  the 
want  of  attention  to  the  word  of  God  at  home ;  and 
perhaps  we  may  add,  to  the  want  of  direct  Bible  teach- 
ing in  the  pulpit.  We  have  our  fears  that  the  pulpit 
is  as  much  at  fault  in  this  matter  as  the  pews.  Let  us 
suppose  a  church  to  act  as  a  church  in  this  matter. 
There  is  an  acknowledged  fearfully  low  state  of  spirit- 
ual religion.  The  absence  of  the  Spirit  is  professedly 
deplored.  If  this  is  deeply  felt,  let  the  trumpet  of 
alarm  be  sounded  in  view  of  this  fearful  calamity. 
Let  the  representatives  of  the  church  consider  the 
matter.  Let  a  meeting  of  the  church  be  called.  Let 
there  be  a  renewal  of  their  covenant  engagements. 
Let  there  be  a  mutual  pledging  that  they  will,  as  indi- 
viduals, give  more  attention  and  more  heed  to  the 
word  of  God.  Let  the  "  truth  as  it  is  in  Jesus  "  be  re- 
stored to  due  prominence  as  a  perfect  instrument  for 
"  converting  the  soul."  Let  the  communicating  me- 
dium of  the  Spirit's  influence  be  brought  out,  and  then 
pray ;  and  praying  breath  will  not  be  spent  in  vain. 
We  plead  for  the  Bible  and  nothing  else ;  and  establish 
the  principle  and  the  measure  we  suggest  by  a  quota- 
tion, "Blow  the  trumpet  in  Zion,  sanctify  a  fast,  call 
a  solemn  assembly:  gather  the  people,  sanctify  the 
congregation,  assemble  the  elders,  gather  tlie  chil- 
dren :  let  the  bridegroom  go  forth  of  his  chamber,  and 


ORTHODOX   CHRISTIANS.  131 

tlie  bride  out  of  her  closet.  Let  the  priests,  the  min- 
isters of  the  Lord,  weep  between  the  porch  and  the 
altar,  and  let  them  say.  Spare  thy  people,  O  Lord,  and 
give  not  thine  heritage  to  reproach,  that  the  heathen 
should  rule  over  them  :  wherefore  should  they  say 
among  the  people.  Where  is  their  God?  Then  will  the 
Lord  be  jealous  for  his  land,  and  pity  his  people," — 
Joel  ii.  15-18. 

PouMmg  Cl^ristiaiTS. 

"We  here  advert  to  a  sentiment  before  expressed, 
and,  for  fear  of  misconception,  give  a  word  of  expla- 
nation. The  sentiment  was  this:  The  Bible  reveals 
to  us  a  scheme  of  mercy  by  which  guilty  man  may  be 
saved,  in  perfect  harmony  with  all  the  perfections  of 
God;  and  which,  when  cordially  and  fully  embraced, 
begets  a  confidence  in  God,  which  neither  sin  on  our 
part,  nor  the  malice  of  any  adversary  can  shake.  When 
we  say,  a  confidence  in  God  which  sin  on  our  part 
cannot  shake,  we  mean  conscious,  but  unallowed  sin- 
fulness. We  mean  what  we  said  when  speaking  on 
the  glorious  scheme  of  redemption.  We  said,  the  Gos- 
pel teaches  that  even  with  all  our  imperfections  we 
may  be  complete  in  Christ  and  perfectly  saved.  Jus- 
tification is  entirely  distinct  from  sanctification.  "  To 
him  that  worketh  not,  but  believeth  on  him  that  justi- 
fieth  the  ungodly,  his  faitli  is  counted  to  him  for  right- 
eousness." Kom.  iv.  5.  We  said  further,  that  true  faith 
in  God's  plan  purifies  the  heart,  so  that  we  become  new 
creatures.  "  Old  things  are  passed  away,  and  all  things 
become  new."     What  we  before  loved  we  now  hate, 


132  A   PLEA   FOE.  THE   BIBLE. 

and  wliat  we  before  hated  we  now  love.  Sanctification 
is  far  from  perfect ;  but  the  love  of  holiness  springs  up, 
and  is  cherished.  Old  habits  of  sin  intrude,  but  are 
not  allowed.  We  said  further,  that  with  implicit  faith 
in  the  immutable  promises  of  God,  whose  gifts  and 
callings  are  without  repentance,  and  in  view  of  the 
new  and  well-ordered  covenant,  we  do  not  allow  sins 
that  take  us  by  surprise,  and  are  deplored,  to  shake 
that  confidence. 

Thus  far  we  intended  the  sentiment  to  be  understood. 
But  what  are  we  to  think  of  those  who  indulge  habits 
of  known  sins ;  and  omit  those  things  which  are  the 
distinctive  marks  of  God's  children — whose  lives  ex- 
hibit such  conformity  to  the  world  that  it  is  impossible 
for  any  observer  to  discriminate  between  them — who 
neglect  family  worship,  are  seldom  seen  in  a  prayer- 
meeting,  or  who,  if  present,  are  so  ashamed  of  the  cause 
they  have  espoused,  that  they  never  allow  their  voice 
of  prayer  to  be  heard  among  the  brethren  ?  We  con- 
fess we  know  not  what  to  tliink  of  them.  They  may 
be  the  children  of  God  in  a  backslidden  state  ;  or  they 
may  be  those  trusting  to  a  false  hope  from  the  begin- 
ning. We  have  always  been  at  a  loss  Avhere  to  place 
them.  Who  ever  knew  a  Christian  humbly  walking 
in  all  the  commandments  and  ordinances  of  the  Lord, 
on  Gospel  principles,  and  at  the  same  time  tossed  and 
perplexed  with  gloomy  doubts  and  fears  ?  Nor  do 
they  know  distinctly  what  to  think  of  themselves. 
They  have  no  decided  marks  of  genuine  piety.  Peace 
with  God  and  joy  in  the  Holy  Ghost  is  not  theirs. 
They  cannot  have  an  assured  confidence  before  God, 


ORTHODOX   CHRISTIANS.  133 

nor  even  in  the  atonement  of  Jesus.  We  plead  for  the 
Bible,  and  that  its  voice  may  be  heard.  We  remind 
them  how  that  in  numerous  instances  it  testifies  that 
there  are  those  in  the  visible  church  who  "have  a 
name  to  live  and  are  dead," — who  "having  a  form  of 
godliness,  deny  the  power  thereof."  We  remind  them 
that  Jesus  says,  "  Not  every  one  that  saith  unto  me, 
Lord,  Lord,  shall  enter  into  the  kingdom  of  heaven ;" 
and  further  declares,  that  in  the  great  and  trying  day 
he  will  "profess  nnto  them,  I  never  knew  you;  depart 
from  me,  ye  that  work  iniquity."  Awful  predicament 
for  a  professed  follower  of  Jesus  to  be  placed  in !  In 
view  of  all  these  things,  the  conviction  forces  itself 
upon  us,  that  there  are  thousands  in  the  visible  church 
for  whom  it  would  be  a  thousand  times  better  to  give 
up  their  old  hopes  altogether — to  renounce  all  cold 
formality — to  take  a  new  start — to  go  to  Jesus  in  a  way 
they  never  did  before,  to  get  new  hopes  and  a  new  life. 
We  counsel  them  to  review  their  case  in  the  light  of 
the  Bible — to  closely  review  the  Gospel  plan,  and  cor- 
dially believe  it,  and  God  will  give  them  light,  and 
then  ^^  walking  in  the  Spirit  they  will  not  fulfil  the  lusts 
of  the  flesh."  Their  "  righteousness  shall  shine  forth 
as  brightness ;  and  their  salvation  as  a  lamp  that  burn- 
eth." 


CHAPTER  YIII. 


GOSPEL    HEARERS. 


We  will  now  draw  our  pleadings  to  a  close.  We 
have  addressed  a  number  of  cases,  and  shown  the  use 
and  application  of  the  Bible  to  teach.  There  is  yet 
another  large  and  respectable  class  to  whom  we  would 
address  a  few  concluding  paragraphs.  We  mean  those 
who  have  no  objections  to  oppose  to  either  the  evi- 
dences or  the  doctrines  of  the  Bible — who  are  in  the 
habit  of  hearing  the  Gospel  preached,  but  have  come 
to  no  decision  of  mind  in  regard  to  it — who  are  con- 
scious of  their  need  of  a  Saviour,  and  yet  post|)one 
closing  with,  and  confessing  Christ  before  men. 

In  the  light  of  all  the  inducements  the  Gospel  pre- 
sents, we  would  affectionately  ask  them,  Why  is  it  that 
they  delay  the  great  work  for  which  life  is  conferred, — 
the  work  of  glorifying  God  in  his  church,  and  exerting 
a  salutary  influence  on  their  fellow-men  ?  Why  is  it 
that  they  stand  so  long  idle  ?  They  cannot  plead  that 
no  man  hath  hired  them;  for  ministers  have  been 
pleading  with  them  in  the  name  of  their  Master,  and 
trying  to  engage  them  in  his  work.  Nay,  more  than 
this ;  according  to  a  principle  before  presented,  Chi'ist 
himself  is  really  and  truly  saying,  "  Why  stand  ye  here 
all  the  day  idle  ?     Go  ye  also  into  the  vineyards,  and 


GOSPEL   HEARERS.  135 

whatsoever  is  right,  that  shall  ye  receive ;"  and  accord- 
ing to  other  sayings  of  his,  we  confidently  add,  what- 
soever help  or  strength  ye  need,  that  shall  ye  also 
receive. 

6m:ses  of  ^elHirrag  burners. 

We  are  well  aware  of  the  many  excuses  of  delaying 
sinners ;  such  as  mysterious  doctrines — not  seeing  their 
way  clear — want  of  right  feeling — the  inconsistencies 
of  professors,  etc.,  etc.  It  would  be  out  of  our  way  to 
obviate  these  individually;  Ave  therefore  meet  them 
with  one  general  remark ;  and  that  is,  If  those  who 
neglect  or  delay  to  obey  the  Gospel  could  offer  any 
valid  excuse  for  so  doing,  their  hearing  the  Gospel 
could  lay  them  under  no  obligation  to  embrace,  or 
believe  it.  A  man  can  never  be  under  obligation  to 
do  what  he  has  a  good  reason  or  excuse  for  not  doing. 
If  we  are  under  oUigation  to  repent,  love  God,  and 
obey  the  Gospel,  then  we  have  no  excuse  for  neglect- 
ing tliese  duties.  Obligation  excludes  excuse.  Wher- 
ever the  one  begins  the  other  ends.  They  can  never 
exist  together.  This  is  according  to  Scripture,  reason, 
and  the  common  sense  of  mankind. 

But,  excuses  apart,  we  have  an  impression  that  there 
is  a  greater  obstacle— a  more  serious  cause  of  this  hes- 
itancy, than  any  of  these;  and  that  is,  want  of  due 
attention  to,  and  personal  regard  for,  the  Bible.  If  the 
confession  of  views,  arising  from  the  different  religious 
denominations — the  many  isms  of  the  present  day — 
peplex  you,  our  serious  advice  is,  let  the  isms  alone, 
and  take  the  Scriptures  as  your  only  guide.    There  you 


136  A  PLEA  FOR  THE  BIBLE. 

will  find  that  your  own  personal  salvation  is  the  only 
thing  important,  the  "one  thing  needful."  You  will 
find  none  of  these  isms  in  the  Bible.  The  only  terms 
there  spoken  of  are,  faith  in  Christ,  and  baptism  in  his 
name.  We  remember  many  years  ago,  while  a  pastor, 
there  was  a  serious  awakening  in  the  congregation. 
There  was  an  amiable  and  intelligent  man,  a  head  of 
a  family,  but  who  had  never  professed  religion ;  and 
with  whom  we  had  often  expostulated,  even  until  he 
had  become  shy  in  his  manner  toward  us.  Calling  on 
him  one  evening,  we  found  him  reading  the  Bible. 
He  and  his  wife  had  both  become  serious  on  the  subject 
of  religion.  We  well  remember  one  remark  of  his : 
I  have,  said  he,  been  reading  the  Bible  for  a  great 
number  of  years  ;  and  a  principal  motive  has  been,  to 
find  out,  if  I  could,  the  foundation  in  Scripture  the 
different  churches  had  for  their  peculiar  views.  But 
now  I  read  it  for  personal  practice  on  the  subject  of 
salvation  and  Christian  duty.  That  was  a  night  to  be 
remembered  in  our  pastoral  experience.  It  is  almost 
needless  to  remark,  that  both  soon  became  useful  mem" 
bers  of  the  church. 

This  confusion,  arising  from  the  conflicting  views 
among  Christians,  is  somewhat  obviated  by  the  in- 
increasing  candor  manifested  by  the  preachers  in  dif- 
ferent denominations.  Party  spirit  and  zeal  is  much 
abated  in  the  general  mode  of  presenting  truth  in  pub- 
lic. But  we  have  some  fears  lest  the  danger  may  now 
run  into  an  opposite  extreme, — not  an  extreme  in  the 
catholic  spirit  of  the  Gospel,  but  of  latitudinarian  views 
on  its  essential  doctrines,  and  liberality  of  sentiment  in 


GOSPEL   HEARERS,  137 

regard  to  the  loose  practices  of  Christians  in  their  con- 
formity to  the  spirit  of  the  world.  If  this  worldly 
spirit  is  at  all  countenanced,  or  gently  passed  over  by 
the  teachers  of  Christianity,  what  is  the  sober-minded 
moralist  to  think  ?  If,  he  may  say,  religion  tolerates 
these  compliances,  or  does  not  restrain  them,  what  is 
the  difference  it  makes  ?  May  not  I  have  as  good  a 
chance  as  many  of  these  professors  ?  This  is  a  great 
evil,  and  calculated  to  mislead  even  thinking  men. 
And  this  is  not  all :  this  corrupt,  worldly,  liberal  taste 
of  the  age  is  a  temptation  to  ministers  to  comply  with 
it, — not  to  corrupt  the  Gospel,  but  to  blunt  the  edge 
of  the  sword  of  the  Spirit, — not  to  cancel  the  truth, 
but  to  mix  it  up  with  so  much  extraneous  human  elo- 
quence, that  it  is  scarcely  perceptible.  Not  long  since, 
conversing  with  a  respected  neighbor  on  the  subject, 
he  made  the  following  remark :  "I  can  sit  and  am 
entertained  with  an  eloquent  sermon ;  but  when  the 
speaker  is  done,  I  am  at  a  loss  to  know  what  he  has 
been  driving  at." 

It  is  not  supposed  that  ordinary  hearers  are  skilled 
in  systematic  theology ;  nor  is  it  supposed  that  any  one 
discourse  ought  to  embrace  the  whole  system ;  hence, 
sermons  delivered,  as  it  were,  at  random,  without  any 
regard  to  consecutive  order  in  the  subjects,  and  with 
very  little  reference  to  the  wants  of  the  people  or  the 
state  of  things  in  the  church,  are  not  apt  to  be  appre- 
ciated. K  the  cardinal  doctrines  are  not  presented  in 
due  proportion  with  the  practical  inferences  that  natu- 
rally flow  from  them,  the  practical  instructions  fail  for 
want  of  motive,  and  the  theory  fails  to  find  a  lodg- 
1^* 


138  A   PLEA   FOR  THE   BIBLE. 

ment  in  the  minds  of  the  hearers.  This  thought 
suggests  a  strong  plea  in  behalf  of  studying  the  Bible 
in  the  case  of  those  who  desire  to  make  progress  under 
preaching.  The  commendation  of  the  noble  Bereans 
was,  that  they  "received  the  preached  word  with  all 
readiness  of  mind,  and  searched  the  Scriptures  daily, 
whether  these  things  were  so  ;  therefore  many  of  them 
helievecV  In  view  of  all  these  things,  it  has  occurred 
to  us,  in  the  present  case,  that  perhaps  we  could  not 
do  a  better  service  to  those  we  are  now  addressing,  than 
try  to  help  them  understand  the  Bible,  and  consequent- 
ly appreciate  preaching,  by  giving  a  brief  analysis  of 
its  leading  doctrines,  as  received  by  all  evangelical 
Christians.  In  the  study  of  any  particular  science — 
mathematics  for  instance,— if  the  fundamental  axioms, 
or  leading  principles,  are  passed  over  slightly,  or  mis- 
appreliended,,  the  succeeding  branches  and  illustrations 
will  not  be  pursued  and  studied  with  pleasure  or  profit. 
Just  so  with  the  Bible.  If  the  mind  is  not  in  some 
measure  indoctrinated  in  its  great  first  princij)les,  then 
the  illustrations  brought  out  in  occasional  sermons 
will  not  be  duly  appreciated,  and  will  be  heard  at 
much  disadvantage. 

It  has  pleased  God,  in  his  infinite  wisdom,  to  convey 
instruction  to  us  in  a  variety  of  forms :  hence  the 
historical,  biographical,  prophetical,  doctrinal,  devo- 
tional, and  practical  parts  of  the  Bible.  Under  all 
these  forms  he  instructs  us  in  the  knowledge  of  his 
attributes,  of  the  principles  of  his  holy  moral  govern- 
ment, of  his  plan  and  purposes  in  reference  to  the 
human  race,  and  of  the  terms  on  which  alone  he  can 


GOSPEL   HEAREKS.  139 

save  sinful  mea.  In  regard  to  these  instructions,  they 
are  not  drawn  up  in  any  systematic  order,  but  scatter- 
ed over  the  whole  surface  of  the  Bible ;  and  yet  in 
such  a  way  as  may  be  understood  by  those  who  study 
it  with  attention  and  a  sincere  desire  to  "come  to  the 
knowledge  of  the  truth."  To  assist  in  understanding 
the  system  of  divine  truth  taught  in  the  Bible,  bodies 
of  men,  learned  in  the  Scriptures,  have  been  appointed 
by  the  churches,  on  several  occasions,  to  draw  up  what 
are  called  systems  of  theology, — and  hence  the  cate- 
chisms and  confessions  of  faith  in  the  several  churches 
of  Christendom.  These  have  been  of  incalculable  use ; 
but,  like  every  other  good  thing,  may  be  abused. 
When  they  are  set  up  as  the  standard  of  truth,  and 
regarded  with  a  reverence  almost  equal  to  the  Bible, 
there  may  be  danger  lest,  in  some  minds,  they  usurp 
its  place,  and  retard  the  study  of  the  Scriptures  and 
the  freedom  of  private  judgment.  Hence  it  has  occur- 
red to  us,  that  a  few  simple  remarks  on  some  subjects 
that  have  originated  controversies  may  be  of  some  use, 
not  only  to  assist  ordinary  readers,  but  to  harmonize 
the  views  of  Christians.  Our  brief  notes  may  not  come 
up  to  the  views  of  some,  yet  we  think  they  will  not  be 
controverted  by  any. 

^u  ©utUne  of  Cbristiau  STIjcoIogg. 

In  tracing  the  origin  of  God's  plan  of  procedure 
towards  his  creatures,  we  are,  in  thought,  led  up  to  the 
love  of  God.  Let  it  be  an  established  principle  in  the 
mind  of  every  reader  of  the  Bible,  that  "  God  is  love^ 
Love  characterizes  all  he  does  and  says.     It  would  not 


14:0  A   PLEA   FOK   THE   BIBLE, 

be  difficult  to  prove  tliat  love  dictated  the  awful  pen- 
alty of  his  law,  and  prepared  the  prison-house  of  hell. 
There  are  two  kinds  of  love, — the  love  of  benevolence, 
or  good-will,  and  the  love  of  complacency,  or  delight. 
God's  love  of  benevolence,  as  we  conceive,  prompted 
the  plan  of  Creation,  as  well  as  the  plan  of  Eedemption. 
The  supreme  object  he  had  in  view  in  both  was  his 
own  glory ;  but  in  connection  with  this  there  was  the 
love  of  beings, — the  love  of  conferring  happiness.  He 
formed  sentient  beings  on  which  he  might  exercise  his 
benevolence,  and  created  the  material  universe  for  their 
accommodation  and  comfort.  His  benevolence  extends 
to  all  sentient  beings,  whether  rational  or  irrational — 
whether  they  have  a  good,  or  a  bad,  or  no  moral  char- 
acter at  all, — from  the  highest  angel  to  the  meanest 
insect.  "  The  Lord  is  good  unto  all ;  and  his  tender 
mercies  are  over  all  his  works."  But  his  love  of  com- 
placency is  confined  to  moral  beings  who  are  possessed 
of  moral  excellence.  Nothing  but  goodness,  or  holi- 
ness, can  be  the  object  of  his  complacency  or  delight. 

While  love  originates  "  the  counsel  of  his  own  will," 
the  whole  is  directed  by  infinite  knowledge  and  wis- 
dom. Here  the  prescience,  or  foreknowledge,  of  God 
meets  us ;  but  knowledge  and  foreknowledge,  as  ap- 
plied to  him,  mean  one  and  the  same  thing.  It  is  from 
the  weakness  of  our  conceptions  and  the  poverty  of 
language  that  we  apply  such  terms  as  foresight  and 
remembrance  to  the  knowledge  of  God, — to  whose 
clear  and  unvarying  intuition  the  whole  series  of  ob- 
jects which  derive  their  existence  from  his  pleasure  are 
ever  present. 


GOSPEL   HEARERS.  141 

We  may  conceive  of  a  period  of  God's  existence 
when  nothiDg  existed  but  himself;  and  we  maj  con- 
ceive of  other  forms  and  modes  of  existence,  different 
from  those  which  actually  do  exist.  All  possible  exis- 
tences may  be  conceived  of ;  and  the  more  perfect  any 
understanding  is,  the  more  complete  is  the  comprehen- 
sion of  things  possible  in  that  understanding.  To  the 
supreme  mind  there  was  distinctly  represented,  not 
only  all  the  single  objects  which  might  have  been 
brought  into  existence,  but  all  possible  combinations 
of  single  objects, — their  relations,  and  their  mutual 
influence  on  the  systems  of  which  they  might  form  a 
part.  Out  of  this  rej)resentation  of  possibilities,  which 
is  implied  in  the  perfection  of  the  divine  understanding, 
God  selected  those  single  objects,  and  those  combinations 
of  single  objects,  which  he  determined  to  bring  into 
positive  existence:  therefore,  every  circumstance  in 
the  manner  of  the  existence  of  that  which  should  exist 
in  his  universal  plan,  thus  depending  entirely  on  his 
will,  was  known  to  him,  because  he  had  determined 
that  so  it  should  be. 

According  to  this  view,  God's  determinate  plan  ex- 
tended to  all  worlds, — to  their  physical  constructions, 
their  sizes,  distance,  etc.  The  determination  to  produce 
our  world,  together  with  the  whole  combination  of 
beings,  causes,  and  effects  that  were  to  come  into  ex- 
istence in  connection  with  it,  arose  out  of  the  view  of 
all  possible  worlds  ;  and  proceeded  upon  reasons,  to  us 
unsearchable,  by  which  this  world  that  now  exists 
appeared  to  the  divine  mind  the  fittest  to  be  produced. 
As  far  as  we  can  perceive  to  the  contrary,  it  was  possi- 


142  A   PLEA   FOR   THE   BIBLE. 

ble  for  this  world  to  have  existed  under  different  cir- 
cumstances from  the  present,  as  to  its  size,  surface, 
revolutions,  etc.  But  the  decree  of  God  settled  the 
mountains,  gave  the  sea  its  bounds,  and  determined 
the  length  of  the  seasons,  etc. 

According  to  the  same  view,  the  condition  of  the 
human  race  entered  into  this  plan.  As  before,  we 
may  conceive  it  possible  for  the  human  race  to  have 
been  created  in  different  circumstances  than  they  are, 
as  to  their  physical  formation,  mental  capacities,  natu- 
ral and  moral  relations,  etc.  They  might  have  been 
as  the  angels,  independent  one  of  another ;  or,  as  they 
are,  a  series  of  beings.  If  the  actions  and  moral 
standing  of  the  first  man  were  to  affect  or  determine 
the  condition  of  Lis  posterity,  his  surroundings  might 
have  been  such  as  to  have  prevented  his  sinning,  and 
so  been  confirmed  in  holiness ;  and  thus  to  have  se- 
cured the  holiness  and  happiness  of  the  race.  In  that 
case,  it  is  obvious  that  the  obedience  or  holiness  nei- 
ther of  Adam  nor  of  his  posterity  would  have  any  moral 
character— it  would  not  have  been  the  obedience  of 
choice,  but  of  necessity.  Even  to  our  feeble  concep- 
tions this  would  have  detracted  from  the  glory  of  the 
Creator,  whose  glory  is  obviously  promoted  by  the 
voluntary  services  of  free  moral  agents.  Upon  the 
whole,  then,  it  seems  to  have  appeared  best  to  the 
divine  mind,  in  view  of  all  possible  existences,  to  cre- 
ate men  free  moral  agents.  In  view  even  of  all  the 
consequences,  it  seemed  most  conducive  to  his  own 
glory  and  the  general  good,  that  man  should  be  free. 
Accordingly,  Adam,  although  the  moral  condition  of 


GOSPEL   HEARERS.  143 

the  wliole  human  race  was  involved  in  his  conduct, 
was  made  free  to  stand,  and  free  to  fall.  In  making 
men  free,  God  knew  that  sin  would  be  the  conse- 
quence ;  and  yet,  in  view  of  all  the  consequent  train  of 
evils,  extending  forward  even  to  eternity,  he  chose^  he 
fixed  in  his  eternal  purpose,  a  moral  system.  In  this 
he  is  not  the  author  of  sin.  He  did  not  choose  a 
moral  system  for  the  sake  of  the  evil.  Sin  was  always 
the  abominable  thing  which  he  hated  ;  but  he  decided 
on  this  condition,  even  in  connection  with  the  sin,  as 
the  one  most  conducive  to  the  end  he  had  in  view. 

There  is  another  question  on  which  men  have  specu- 
lated and  differed ;  and  that  is,  the  real  condition  to 
which  the  sin  of  Adam  reduced  his  posterity.  This 
question  receives  the  best  elucidation  from  the  Bible 
account  of  the  state  to  which  sin  brought  Adam  him- 
self And  what  was  the  state  of  mind  to  which  sin 
reduced  him  ?  Instead  of  going  to  meet  God,  when 
lie  "  heard  his  voice  in  the  cool  of  the  day,"  with  holy 
desire  of  communion  with  him  as  heretofore,  he  ran 
away  from  him.  Instead  of  returning  with  deep  sor- 
row and  repentance,  confessing  his  sin  to  his  Maker, 
he  tried  to  conceal  it,  and  to  hide  himself  "  from  the 
presence  of  the  Lord  God  among  the  trees  of  the  gar- 
den." Even  when  arraigned,  he  began  to  palliate  and 
excuse  his  sin.  "  The  woman  whom  thou  gavest  me 
tempted  me."  Oh !  what  selfishness  is  in  sin  !  that,  in- 
stead of  shielding,  would  implicate  his  own  companion. 
There  was  even  an  insinuation  against  God  himself. 
"  The  woman  whom  thou  gavest  me."  Oh  !  what  im- 
pudence is  in  sin  !     It  was,  in  short,  a  i^tate  of  entire 


144  A   PLEA   roil   THE   BIBLE. 

alienation  from  God — of  total  depravity — an  utter 
aversion  to  all  that  was  good  and  holy — a  shunning  of 
light,  and  "  loving  darkness  rather  than  light."  In 
this  state  he  "  begat  a  son  in  his  own  likeness  " — just 
like  himself — totally  depraved.  The  stream  cannot 
rise  above  its  fountain. 

Thus  it  was  that  "  sin  entered  into  the  world,  and 
death  by  sin ;  and  so  death  passed  upon  all  men  for 
that  all  have  sinned."  Thus  it  was,  that  Adam's  first 
sin  affected  himself,  and  by  ordinary  generation,  or 
descent,  affected  the  whole  race.  This  was  the  ar- 
rangement in  the  divine  mind.  It  was  a  part  of  his 
universal  plan  ;  and  there  is  benevolence  to  be  noticed 
even  here.  He  designed  that  men  should  subsist, 
or  come  into  existence,  under  equal  circumstances  ; 
and  to  this  end  he  tried  the  human  race  in  one  man — 
the  fairest  specimen,  too,  that  could  be  produced. 
Thus  Adam  was  not  only  the  natural  but  moral  rep- 
resentative of  his  posterity.  As  he  stood  they  stood, 
as  he  fell  they  fell,  or  became  utterly  depraved  in  na- 
ture— averse  to  good  and  inclined  to  evil — hating 
light,  and  loving  darkness.  That  this  was  unjust^  no 
one  can  prove ;  for  none  can  show  that  any  sinner 
suffers  more  than  he  deserves.  He  suffers  not  for  the 
sin  of  another,  but  for  his  own  sin.  That  it  was  wise, 
and  benevolent,  is  apparent,  for  out  of  this  arrangement 
arise  all  the  advantages  that  grow  out  of  the  social  or- 
ganization. Had  the  race  been  composed,  as  we  sup- 
posed it  might  have  been,  of  individuals  independent 
one  of  another,  where  the  conduct  of  one,  good  or  evil, 
could  have  affected  no  one  but  himself,  there  could  no 


GOSPEL   HEARERS.  145 

social  bonds  have  existed  among  them.  If  one  con- 
tinued in  innocence,  he  would  have  been  purely  holy  ; 
if  another  transgressed,  he  would  have  been  purely 
wicked.  In  that  case  they  could  not  have  exchanged 
mutual  aid,  sympathy,  nor  compassion.  When  sin 
found  its  way  among  angels,  the  good  and  the  evil 
could  not  dwell  together.  "  The  angels  that  sinned  " 
were  cast  out  of  heaven.  But  men  were  designed, 
necessarily,  to  live  together  ;  and  it  was  best,  upon  the 
whole,  for  reasons  before  mentioned,  that  they  should  ■■ 
subsist,  or  come  into  existence  under  equal  circum- 
stances. 

We  have  another  observation  to  make  on  this  sub- 
ject. When  Adam  sinned,  he  did  not  become  an 
idiot.  His  understanding  did  not  leave  him.  Before 
he  fell  he  had  the  knowledge  of  good ;  afterwards  he 
had  the  knowledge  of  both  good  and  evil.  He  did 
not  lose  his  moral  sense  of  right  and  wrong.  He  re- 
tained a  consciousness  of  guilt.  He  did  not  become 
irresponsible,  as  some  suppose.  He  was  called  to  a 
strict  account.  His  guilt  made  him  afraid,  because  he 
"  knew  that  he  was  naked,"  or  exposed  to  punishment. 
So  it  is  with  his  posterity.  They  have  all  the  facul- 
ties of  free  moral  agents — understanding,  will,  and 
affections.  They  have  natural  powers,  or  ability  to 
know  and  do  the  will  of  God.  But  such  is  the  de- 
pravity of  the  heart,  or  affections,  that  they  invari- 
ably set  them  upon,  and  consequently  choose,  wrong 
objects.  They  have  no  moral  ability — no  will  nor  in- 
clination to  do  good,  until  renewed  by  the  grace  of 
God.     Adam  having  failed  in  his  probation,  his  pos- 


146  A   PLEA   FOR  THE   BIBLE. 

terity  derived  no  blessing  tlirougli  him,  but  a  curse. 
Consequent!}'-,  tliej  are  left,  each  one  to  answer  for 
himself,  as  accountable  subjects  of  God's  moral  gov- 
ernment, on  a  new  probation,  with  the  addition  of  the 
Gospel  revelations  and  the  Gospel  provisions  brought 
in  by  Christ,  the  Second  Adam. 

' '  Through  whom  the  sons  of  Adam  boast 
More  blessings  than  their  father  lost." 

With  these  fundamental  facts  of  the  Bible,  thus  far, 
kept  before  the  mind,  and  settled  in  the  judgment,  it 
would  be  read  with  more  understanding  and  greater 
profit.  But  when  there  is  confusion  in  the  mind  in 
regard  to  first  principles,  neither  the  Bible  itself,  nor 
Gospel  preaching,  can  be  duly  appreciated. 

Having  tried  to  explain  to  you  the  ruin  that  has  be- 
fallen our  race,  we  now  go  on  in  the  same  simple  style 
to  speak  of  the  remedy  provided  by  heaven.  Equally 
with  the  evils  attendant  on  a  moral  system,  the  gTeat 
remedy  for  the  evil  was  included'  in  God's  eternal, 
universal  plan.  It  was  no  after  expedient  to  meet  an 
■unforeseen  evil,  but  was  embraced  in  "  the  determin- 
ate counsel  and  foreknowledge  of  God."  This  remedy 
was  no  other  than  the  atonement  made  by  "Jesus 
Christ,  God's  Son,  whose  blood  cleanseth  from  all  sin." 
He  was  the  "  Lamb  slain  from  the  foundation  of  the 
world,"  in  the  purpose  of  God.  And,  blessed  be  his 
name,  the  remedy  is  as  extensive  as  the  evil.  He  is 
the  "  Lamb  of  God,  that  taketh  away  the  sin  of  the 
world."  "  He  is  the  propitiation  for  our  sins,  and  not 
for  ours  only,  but  for  the  sins  of  the  whole  world." 


GOSPEL   HEARERS.  147 

This  plan,  as  we  said,  originated  in  love — the  love  of 
benevolence.  Every  creature  has  a  share  in  his  be- 
nevolent feelings  and  exertions,  in  proportion  to  its 
importance  in  the  scale  of  being.  This  love  extends 
to  sinners  as  well  as  to  saints— to  the  worst  as  well  as 
to  the  best  of  mankind.  "He  so  loved  the  world  " — 
the  apostate  race  of  man : — such  is  the  comment  of 
Scott,  the  distinguished  expositor  of  the  Bible.  "  He 
so  loved  the  apostate  race  that  he  gave  his  only  be- 
gotten son,  that  whosoever  believeth  on  him  might  not 
perish,  but  have  everlasting  life."  Such  are  but  a  few 
texts  of  Scripture  relative  to  the  atonement ;  and  we 
know  of  no  terms  in  our  language  that  could  more 
strongly  express  its  all-suf&ciency  and  universality. 
We  see  not  how  Ave  can  interpret  such  passages  in 
any  other  sense  than  that  Christ  by  his  death  made  atone- 
ment or  satisfaction,  or,  "  died  for  all  " — that  is,  satis- 
fied law  and  justice,  and  vindicated  the  divine  govern- 
ment in  showing  mercy  to  one  as  much  as  in  showing 
mercy  to  another ;  or,  in  other  words,  laid  an  ample 
ground  for  pardoning  the  whole  human  race,  other 
things  being  equal.     Of  this,  more  in  the  sequel. 

Let  us  consider  this  atonement  in  its  relations  to  the 
moral  government  of  God.  We  said, /that  in  adopting 
a  moral  system,  and  in  making  men  free,  he  knew  that 
sin  would  be  the  consequence.  This  evil  was  to  be 
met  in  a  way  that  should  most  redound  to  his  own 
glory  and  the  good  of  the  universe.  The  inevitable 
consequence  of  sin  was  punishment  proportioned  to  its 
infinite  demerit.  As  a  holy  moral  Governor,  God 
was  under  a  moral  necessity  to  punish  sin  ;  but  we 


148  A   PLEA   FOR  THE   BIBLE. 

judge  of  his  emotions  in  this,  which  is  so  foreign  to 
his  benevolent  feelings,  when  he  exclaims,  "  Oh,  do 
not  this  abominable  thing,  which  I  hate" — when  we 
read  that  judgment  is  his  "strange  work — his  strange 
act."  His  design  in  connecting  such  severe  and  last- 
ing punishment  with  sin  cannot  be  resentment  against 
the  sinner.  It  is  a  benevolent  regard  for  the  general 
good.  He  willeth  no  man  to  suffer.  He  is  not  "wil- 
ling that  any  should  perish."  He  provides  a  way  by 
which  he  can  accomplish  more  perfectly  what  would 
have  been  accomplished  by  the  inflexible  execution  of 
the  law  on  the  offenders.  A  principal  object  of  punish- 
ment is,  to  make  a  moral  impression — to  suppress  sin — 
to  promote  holiness.  It  is  "  that  others  may  hear,  and 
fear,  and  do  no  more  wickedly."  If  a  plari  can  be 
adopted  which  shall  produce  the  same  impression 
which  punishment  would  have  done,  it  would  be  a 
plan  worthy  of  God.  To  have  pardoned  sin  without 
adequate  satisfaction  to  law  and  justice  would  have 
been  to  set  them  both  aside ;  it  would  have  been  the 
watchword  for  rebellion,  and  unsafe  for  the  universe. 
It  is  the  glory  of  the  Gospel  that  it  provides  for  the 
safe  forgiveness  of  sin.  We  are  taken  to  the  cross  of 
Christ,  and  we  see  the  nature  and  the  effects  of  sin 
there.  It  says,  "  If  these  things  be  done  in  the  green 
tree,  what  shall  be  done  in  the  dry  ?"  If  the  son  of 
God  suffered  so  under  sin  when  only  imputed  to  him, 
what  shall  be  done  to  the  actual  sinner,  who  by  im- 
penitence and  unbelief  is  fitting  himself  for  destruc- 
tion ? 

We  arc  nowhere  taught  in  the  Bible  that  Christ  en- 


GOSPEL   HEARERS.  149 

dured  the  precise  amount  of  suffering,  in  nature  and 
kind,  of  those  that  would  otherwise  have  been  in- 
curred by  the  myriads  and  millions  for  whom  he  died. 
It  is  true,  "he  bore  our  sins  in  his  own  body  on  the 
tree" — that  he  was  "made  a  curse  for  us" — that  "on 
him  was  laid  the  iniquities  of  us  all."  No  created 
mind  can  conceive  what  constituted  his  agony  in  the 
garden,  and  his  mental  anguish  on  the  cross.  But  he 
cannot  be  supposed  to  have  endured  remorse  of  con- 
science, which  will  be  the  essence  of  the  misery  of  the 
finally  lost.  Nor  were  his  sufferings  eternal.  All  we 
can  say  is,  they  were  equivalent  to  satisfy  for  the  sins 
of  men.  It  was  the  dignity  of  the  sufferer  that  con- 
stituted the  value  and  efiicacy  of  his  atonement.  Sus- 
tained by  his  divine  nature,  he  expiated  in  a  few  hours 
the  sins  of  myriads,  for  which  they  otherwise  must 
have  suffered  through  endless  ages.  This  is  an  as- 
pect of  the  atonement  seldom  alluded  to,  and  which 
we  sometimes  love  to  contemplate,  viz.,  the  lessening 
of  the  amount  of  suffering  in  the  universe.  This  we 
have  conceived  of  as  the  economy  of  redemption — the 
vast  saving  of  suffering.  It  is  an  exhibition  not  only 
of  the  inflexible  justice  of  God,  but  of  his  infinite 
benevolence  in  introducing  a  plan  for  accomplishing 
what  punishment  was  naturally  designed  to  do,  with 
less  expense  of  suffering  in  the  universe. 

Speaking  of  the  omniscience  of  Gocl,  we  regard  it  as 
extending  to  every  certain  event  in  the  universe ; 
consequently,  it  extends  to  the  definite  number  of 
those  who  shall  eventually  be  saved.  This  leads  to  a 
few  more  simple  remarks  on  the  work  of  the  Holy 


150  A   PLEA    FOR  THE   BIBLE. 

Spirit.  If  the  Divine  prescience  extends  to  all  certain 
events,  the  influences  of  the  Spirit,  in  their  mode,  their 
measure^  and  their  results,  must  be  embraced  in  the 
"determinate  counsel  and  foreknowledge  of  God." 

In  regard  to  the  onode  of  the  Spirit's  influences,  we 
can  say  but  little.  Thus  far  we  may  say,  that  it  is 
not  physical  compulsion,  but  moral  influence,  that  he 
uses.  He  uses  no  other  force  than  the  force  of  truth. 
It  is  the  influence  of  mind  upon  mind.  If  we  wished 
to  reform  an  evil  habit  in  a  fellow-man — suppose  the 
habit  of  intemperance  or  profaneness — we  would  not 
think  of  applying  physical  force.  We  would  calmly 
reason,  and  kindly  present  the  arguments  and  motives 
to  the  contrary.  This  is  a  moral  means  or  influence. 
The  object  which  the  Holy  Spirit  has  in  view,  in  deal- 
ing with  a  sinner,  is,  to  induce  him  to  repent — to  be- 
lieve in  the  Lord  Jesus  Christ — to  choose  the  glory  of 
God  as  his  chief  end,  and  the  favor  of  God  as  his  chief 
good.  When  this  is  effected  the  man  is  changed,  he 
is  renewed,  he  is  regenerated.  We  observe  no  physi- 
cal influence  in  this.  It  is  effected  through  the  instru- 
mentality of  tlie  truth.  He  is  "born  again,  not  of 
corruptible  seed,  but  of  incorruptible  ;  by  the  word  of 
God  which  liveth  and  abideth  for  ever." 

This,  as  we  observed  before,  affords  a  strong  plea  in 
behalf  of  studying  the  Bible,  which  is  an  instrumen- 
tality so  admirably  adapted  to  this  end.  It  contains 
the  great  truths  relating  to  the  law  of  God,  and  to  re- 
demption by  Jesus  Christ.  These,  when  distinctly 
understood,  and  accompanied  as  they  are  with  such 
powerful  motives,  are  so  calculated  to  move  the  soul. 


GOSPEL    HEARERS.  151 

that,  with  the  Spirit's  light  and  influence,  the  careful 
reading  of  the  Bible  has  been  the  means  of  conversion 
to  thousands.  The  ordinance  of  preaching,  whose  ob- 
ject is  to  bring  out  these  truths  before  the  minds  of 
hearers  in  a  clear  and  convincing  point  of  view,  is 
also  a  divinely  appointed  means  of  conversion.  But, 
alas !  ministers  are  often  but  partially  illuminated. 
They  often  present  truth  in  so  confused  a  manner  as 
tends  even  to  embarrass  the  minds  of  hearers,  and  are 
unsuccessful.  The  more  divinely  illuminated  a  minis- 
ter is,  the  more  likely  is  he  to  win  souls.  But  even  the 
best  needs  the  Holy  Spirit  to  follow  his  efforts,  to  take 
of  the  things  of  Christ  and  show  them  to  the  people. 
The  measure  and  results  of  the  Spirit's  influence,  as 
we  said,  are  the  objects  of  the  divine  prescience.  As 
"  a  sparrow  falleth  not  to  the  ground  without  our 
heavenly  Father ;"  so  these  influences  fall  as  directed 
by  omniscience.  The  Spirit  is  an  intelligent  and  in- 
dependent agent,  "  The  wind  bloweth  where  it  lisi- 
eili ;  .  ,  ,  .  so  is  every  one  that  is  born  of  the  Spirit." 
"Wherever  the  truth  of  the  Gospel  is  clearly  ex- 
hibited, his  influences,  more  or  less,  are  felt.  There 
are  none  who  attend  faithful  preaching  but  have  felt, 
at  times,  some  apprehension  of  danger — had  some  per- 
ception of  the  terms  of  salvation — some  convictions  of 
duty — some  desires  of  conversion,  etc.  In  such  cases 
the  influence  of  the  Spirit  has  been  measurably  ex- 
perienced. But  if  these  faint  desires  have  not  been 
followed  with  earnest  striving  to  enter  the  strait  gate, 
if  these  terms  have  not  been  complied  with,  and  if 
these  convictions  have  been    resisted, — God,   having 


152  A    PLEA   FOR   THE   BIBLE. 

done  so  much,  is  under  no  conceivable  obligation  to 
do  more ;  and  if  the  careless,  slothful  sinner  dies  in 
his  sins,  he  perishes  without  a  shadow  of  an  excuse  ; 
and  for  no  other  reason  than  that  he  would  not  come 
to  Christ  that  he  might  have  life.  He  voluntarilj  re- 
jects salvation  when  it  was  in  his  offer,  and  within  his 
reach. 

But  if,  in  the  development  of  God's  universal  plan, 
another  individual  in  placed  in  different  and  more 
favorable  circumstances ;  if  the  truth  apprehended, 
and  brought  home  by  the  conscience,  is  cherished ; 
and  if,  through  the  influences  of  overpowering  mo- 
tives, armed  by  a  further  divine  energy,  he  is  persuad- 
ed to  choose  God  for  his  portion,  and  Jesus  Christ  for 
his  Saviour,  that  individual  is  laid  under  obligation  to 
acknowledge  distinguishing  grace.  The  other  individ- 
ual has  had  no  injury,  no  injustice  done  him.  He  was  , 
placed  in  such  circumstances  as  God's  universal  and 
providential  plan  admitted  ;  and  left  to  his  free  choice, 
free  to  accej)t  or  reject  a  free  salvation  sincerely  offered, 
and  fully  adequate  to  meet  his  case.  Here  the  solemn 
doctrine  of  divine  sovereignty  is  fully  recognized,  and 
the  doctrine  of  the  eternal  election  of  grace  comes  dis- 
tinctly to  view :  But  God  is  not  an  arbitrary  sov- 
ereign— not  a  being  who  acts  without  a  reason.  He 
has  as  good  reasons  for  this  as  for  any  other  part  of 
his  procedure.  These  reasons  were  before  his  mind 
from  eternity ;  but  he  has  not  revealed  them.  Here 
we  feel  to  say  witli  Christ,  "  I  thank  thee,  0  Father, 
Lord  of  heaven  and  earth,  because  thou  hast  hid  these 
things  from  the  wise  and  prudent,  and  hast  revealed 


GOSPEL   HEARERS.  153 

tliem  unto  babes.  Even  so,  Father,  for  so  it  seemed 
good  in  thy  sight."  Into  these  reasons  neither  men  nor 
angels  may  inquire,  "  He  giveth  no  account  of  his 
matters."  "  He  worketh  all  things  after  the  counsel 
of  his  own  will." 

Such,  Gospel  hearer,  is  a  brief  outline  of  Christian 
Theology.  It  is  the  sum  and  substance  of  Gospel 
preaching ;  which,  as  some  writer  quaintly  observes, 
may  be  included  under  the  three  E's ;  Euin  by  sin, 
Eedemption  by  Christ,  and  Eegeneration  by  the  Holy 
Spirit.  We  have  extended  these  remarks  much  be- 
yond what  we  at  first  contemplated  ;  but  if  they  assist 
you  in  your  Bible  reading,  or  Gospel  hearing,  we  have 
our  reward.  If  they  convey  to  your  mind  any  new 
ideas  of  the  divine  character,  and  you  approbate 
them,  we  hope  they  may  lead  to  some  further  inquiry. 
Let  us  repeat  the  suggestion  with  which  we  intro- 
duced these  remarks,  and  that  is,  whatever  others 
may  think,  or  whatever  you  may  heretofore  have 
thought, — "  God  is  LOVE."  And  let  us  again  assure 
you,  that  the  more  you  know  of  him  the  more  you 
will  love  him.  If  you  want  to  know  more  of  his 
lovely  character,  the  Bible  is  the  book  to  instruct  you. 
If,  as  some  have  done,  you  have  taken  up  some  false 
impressions  of  his  character,  and  viewed  him  as  a  be- 
ing of  stern  severity,  remember  that  those  threaten- 
ings  and  denunciations  from  which  some  have  formed 
their  opinions,  are  directed  against  incorrigible  trans- 
gressors who  set  aside  his  authority,  and  despise  all 
those  manifestations  of  his  love  in  the  gift  of  his  Son 
to  be  their  Eedeemer..    But  read,  and  you  will  see, 


154  A   PLEA   FOR   THE    BIBLE. 

that  to  the  humble,  penitent  believer,  he  is  all  that 
your  heart  could  wish.  There  is  no  enemy  like  God, 
and  there  is  no  friend  like  him.  His  favor  is  worth 
seeking.  "  His  favor  is  life,  and  his  loving  kindness 
better  than  life." 

€ttnx&  of  Salbation,  anb  Conxlubiirg  §ippcal. 

We  have  supposed  you  as  standing  idle ;  as  having 
by  no  public  act  of  yours  given  in  your  adhesion  to  the 
Gospel,  your  decision  to  be  on  the  Lord's  side.  Uniting 
with  the  church  is  not  essential  to  this.  The  first  thing 
is  to  seek  a  religious  experience,  and  then  the  other 
will  not  long  be  delayed.  Perhaps  you  are,  like  some, 
waiting  for  some  such  powerful  influence  as  you  will 
not  be  able  to  resist.  This  is  a  mistaken  view,  and 
nowhere  encouraged  in  the  Bible.  It  teaches  that 
God's  agency  works  together  with  ours.  The  decision 
has  to  be  made  by  ourselves,  sooner  or  later.  Perhaps 
you  are  delaying  under  some  darkness  of  mind  in  re- 
gard to  the  terms  of  salvation.  This  is  a  very  com- 
mon case,  and  we  would  that  we  might  be  enabled  to 
assist  you  on  this  momentous  point. 

In  the  foregoing  chapters  we  have  endeavored  to 
show,  by  irrefragible  proofs,  that  the  Bible  is  a  revela- 
tion of  things  invisible  to  mortal  vision ;  that  it  is 
given,  or  inspired  by  God,  whose  knowledge  is  infinite ; 
that  it  unfolds  his  decisions  in  regard  to  our  relations  to 
him  and  to  eternity.  It  reveals  to  us,  authoritatively, 
the  holy  law  of  God,  the  principles  of  his  moral  gov- 
ernment, and  the  plan  he  has  adopted  for  saving  sin- 
ners of  the  human  race.     It  explains,  under  a  variety 


GOSPEL   HEAREES.  155 

of  illustrations,  liuman  duty,  wliicli  if  practised  will 
eventuate  in  liuman  happiness.  It  is  a  liglit  unto  our 
feet  and  a  lamp  unto  our  path ;  discovering  the  down- 
ward road  that  leads  to  death,  and  illuminating  the 
upward  pathway,  leading  to  life  and  immortality^ 

All  this  is  readily  admitted,  but  still  the  question 
recurs,  How  shall  I,  a  wandering  sinner,  turn  my  feet 
into  the  path  of  life  ?  How  shall  I  obtain  a  religious 
experience  ?  The  first  thing  which  occurs  to  us  to  say 
to  you  here  is,  Eealize  that  you  are  a  being,  endowed 
with  reason ;  that  you  are  a  human  being,  possessed 
of  understanding,  will,  and  affections ;  and  that  to  you 
as  such,  the  histories,  the  revelations,  and  appeals  of 
the  Bible  are  addressed.  The  Bible  is  a  divine  book, 
emanating  from  the  divine  mind ;  but  it  is  couched  in 
human  language,  conversant  with  human  affairs,  and 
adapted  to  all  the  circumstances  of  the  outward  and 
inner  life  of  man.  It  is  addressed  to  him  just  as  he  is, 
as  a  wanderer  from  God,  and  exposed  to  his  just  dis- 
pleasure both  here  and  hereafter;  but,  at  the  same 
time,  as  possessed  of  intellect  to  weigh  evidence,  to 
compare,  and  to  choose. 

Now,  under  all  these  circumstances,  God,  through 
the  medium  of  the  Bible,  comes  to  terms  of  accommo- 
dation with  man,  and  says,  "  Come,  now,  let  us  reason 
together."  What  then  are  those  terms  ?  They  are  so 
simple  that  you  will  scarcely  realize  the  fact.  They 
are  simplj^,  to  believe  on  evidence  afforded ;  to  believe 
the  testimony  of  God  himself!  It  is  unnecessary  here 
to  repeat  the  sum  and  substance  of  that  testimony  as 
relating  to  the  law  and  its  penalty ;  to  the  sinfulness 


156  A   PLEA   FOR  THE   BIBLE. 

and  exposure  of  every  liuman  being  to  "  everlasting 
destruction  from  tlie  presence  of  the  Lord,  and  from 
the  glory  of  his  power ;  "  to  the  promises  of  God  to  the 
penitent ;  to  "  the  record  God  gave  of  his  Son,"  etc., 
etc.  On  all  these  subjects  the  Bible  treats  and  expati- 
ates at  length  ;  they  demand  the  attention  of  every  hu- 
man being ;  and  he  who  neglects,  or  treats  them  with 
indifference,  violates  the  dictates  of  reason.  On  all 
these  subjects  God  hath  emitted  his  testimony ;  and  all 
that  he  requires  of  his  rational  creatures  is,  "  Have  faith 
in  Qody  If  the  evidence  in  favor  of  the  divine  inspi- 
ration of  the  Bible  were  incomplete,  there  would  be  no 
guilt  in  neglecting  it ;  but  being,  as  it  is,  incontrover- 
tibly  established,  to  disregard  its  testimony  is  to  join 
issue  with  God,  and  to  exclude  us  from  mercy.  Tin- 
belief  does  this.  Faith  in  God,  then,  is  the  simple 
condition  of  salvation.  It  is  the  turning-point  of  a  re- 
ligious experience. 

Faith,  as  delineated  in  the  Bible,  in  its  essence,  or 
first  elementary  act,  is  the  belief  of  the  truth, — the  lay- 
ing hold  of  the  soul  upon  the  word  of  God.  It  is  the 
same  in  every  age.  Such  was  the  faith  of  ancient 
worthies  so  celebrated  by  Paul ;  such  was  the  faith  of 
the  Koman  centurion,  and  of  the  Syrophenician  wo- 
man so  commended  by  the  Saviour  himself.  This 
simplicity  has  been  sadly  lost  sight  of.  Instead  of  de- 
fining faith  as  a  strong  belief  men  have  clothed  it  in 
numberless  new  characters  and  definitions,  with  the 
view,  as  they  suppose,  to  give  it  more  clearness  and 
efficacy ;  but  instead  of  this  it  has  become  so  mixed 
up  with  other  ideas,  that  it  is  almost  impossible  to  offer 


GOSPEL   HEARERS.  157 

it  as  a  simple  and  immediate  resource  to  tliose  who  are 
destitute  and  ready  to  perish.  Faith,  such  as  duties 
and  human  works  have  made  and  described  it,  is  no 
longer  that  winch  appeared  in  the  woman  who  said, 
"  If  I  may  but  touch  the  hem  of  his  garment,  I  shall 
be  made  whole ;  "  or  in  the  centurion,  who  said,  "  Speak 
the  word  only,  and  my  servant  shall  be  healed  ; "  and 
which  then  animated  so  many  simple  minds  destitute 
of  much  that  is  now  supposed  essential  to  true  faith. 

We  repeat  this  idea,  for  it  is  an  important  one* 
Faith  takes  God  at  his  word — receives  the  truth  as 
communicated  by  him — and  lays  hold  on  eternal  life 
the  moment  it  is  offered.  If  the  truth  of  God  is  re- 
vealed as  instruction,  faith  receives  it  in  the  "Word  that 
contains  it,  and  thus  it  becomes  the  living  seed  of  holi- 
ness. If  the  truth  of  God  comes  in  facts  and  promises, 
faith,  not  passively  but  actively,  accepts  and  embraces 
them,  submits  to  their  influence,  and  adopts  whatever 
consequences  they  may  lead  to.  If  this  truth  is  a  com- 
mandment, faith  becomes  an  obedience — the  obedience 
of  faith.  If  the  truth  be  a  doctrine,  faith  becomes  a 
profession  ;  "  Ye  have  obeyed  from  the  heart  that  form 
of  doctrine  which  was  delivered  to  you;"  "obeying 
the  truth  through  the  Spirit."  The  truth  received  by 
faith  is  the  entrance  of  a  divine  principle  into  the  soul. 
By  this  the  Lord,  who  knows  them  that  are  his,  chooses 
us  from  the  world  that  he  may  keep  us  from  the  evil. 
"Chosen  to  salvation  through  sanctification  of  the 
Spirit,  and  helief  of  the  truth,"  God  has  done  it  all 
through  faith.  By  its  influence  he  operates  on  man, 
and  through  man,  as  there  is  nothing  accomplished  in 


158  A   PLEA   FOR   THE   BIBLE. 

tlie  world  but  by  liis  sovereign  power.  And  as  the 
influence  of  God  upon  men  is  attributed  to  men  them- 
selves, according  to  a^opearances,  the  men  of  God  have 
done  it  all  through  faith,  and  through  its  influence 
alone.  Thus  explained  and  comprehended,  the  eleventh 
chapter  of  Hebrews  illustrates  the  life  of  faith  in  all  the 
examples  recorded  in  the  Bible. 

Dear  reader,  we  are  addressing  you  as  a  Gospel 
hearer,  as  in  the  habit  of  attending  on  preaching,  as 
possessing  a  Bible,  and  as  regarding  it  with  some  de- 
gree of  respect  and  reverence.  But  our  serious  appeal 
to  your  heart  and  conscience  is.  Do  you  really  and 
truly  believe  the  whole  testimony  of  God  therein  pre- 
sented to  your  eye,  to  your  understanding,  and  reason  ? 
You  say  you  are  not  an  infidel.  But  if  you  are  an  un- 
believer, wherein  lies  the  difference  ?  The  one  openly 
professes  his  unbelief ;  the  other  professes  a  belief  in 
the.  Bible,  while  his  conduct  proves  the  contrary. 
Faith  in  a  divine  testimony  is  the  same,  as  to  its  essence, 
as  faith  in  a  human  testimony.  Every  one  receives 
and  understands  the  simplest  definition  of  faith  in  re- 
gard to  worldly  matters.  It  is  simple  belief.  When 
testimony  on  sufficient  evidence  is  received  on  matters 
of  worldly  concern  that  deeply  interest  us,  it  is  imme- 
diately acted  upon  in  one  way  or  another.  It  regulates 
the  merchant  in  his  business;  its  influence  is  visible 
in  all  the  affairs  of  life.  We  can  perceive  no  difference, 
and  can  give  no  reason  why  authenticated  testimony 
on  spiritual  matters  will  not,  when  believed,  be  simi- 
larly accompanied  with  correspondent  practical  effects. 
Did  the  unconverted  sinner  truly  and  fully  believe  all 


GOSPEL   HEARERS.  159 

that  God  hath  spoken  in  reference  to  his  case,  his  faith 
or  belief  on  that  subject  would  become  manifest.  Is 
it  possible  for  him  really  to  believe  that  he  is  lying 
under  the  wrath  of  God,  and,  in  consequence  of  the 
uncertainty  of  life,  in  danger  every  hour  of  falling  into 
endless  misery,  and  yet  feel  no  anxiety,  and  make  no 
effort  to  escape,  corresponding  with  the  nature  of  his 
belief?  No,  it  is  impossible,  the  human  mind  con- 
stituted as  it  is.  He  who  has  no  feeling  nor  anxiety 
on  this  subject,  has  no  faith  in  God's  testimony  relating 
to  it.  On  the  other  hand,  when  the  soul,  under  the 
alarm  of  conscious  guilt,  is  seeking  salvation,  it  is  di- 
rected to  "the  record  that  God  gave  of  his  Son," — his 
testimony  concerning  the  justifying  righteousness  of 
Jesus  Christ.  Justifying  or  saving  faith  is  simple  be- 
lief of  this  testimony.  "  With  the  heart  man  believeth 
unto  righteousness,"  or,  to  obtain  righteousness.  Oh  ! 
then,  who  will  not  embrace  this  simple  plan  of  God's 
mercy  to  sinners  ?  Here  you  may  further  peruse  our 
suggestions  addressed  to  orthodox  Christians  on  the 
subject  of  the  faith  of  assurance. 

Considering  thus  the  terms  of  salvation,  we  do  not 
overlook  for  a  moment  our  entire  dependence  on 
sovereign  grace.  This  is  one  of  the  doctrines  to  be 
believed,  and  when  believed  the  result  will  be  a  con- 
sciousness of  human  weakness  allied  to  confidence  in 
the  diiine  efficiency.  The  divine  agency  we  cannot 
explain,  and  hence  our  remarks  relate  chiefly  to  our 
own  action  in  this  great  concern.  The  overtures  of 
mercy  are  addressed  to  us  as  possessed  of  intelligence 
to  weigh  testimony  and  choose  for  ourselves.     Hence 


160  A   PLEA   FOR   THE   BIBLE. 

a  term  of  salvation,  or  the  act  of  decision,  is  sometimes 
expressed  as  an  act  of  the  will:  "  Wilt  thou  be  made 
whole?  "  "  Choose  ye  this  day  whom  ye  will  serve." 
Now,  we  know  of  no  prerequisite  for  this  act  but  a 
conviction  of  having  wandered  from  God.  If  you 
have  a  sense  of  sinfulness,  helplessness,  unhappiness, 
without  an  interest  in  Christ,  be  thankful  for  this  feel- 
ing :  it  is  the  Spirit's  influence  on  your  mind.  If  ever 
he  brings  you  to  this  decision,  to  this  happy  choice, 
and  to  the  Christian  experience,  we  will  not  assure  you 
that  you  will  be  able  to  date  the  precise  period  of  the 
happy  change;  and,  therefore,  never  will  have  it  to 
say  that  you  had  any  efficient  agency  in  it.  And  yet 
the  whole  process  will  be  a  voluntary  transaction — a 
cooperation  of  anxious  concern,  diligent  inquiry,  de- 
vout prayer,  and  humble  decision  of  mind. 

Sometimes  this  transaction  is  described  as  submission. 
"  Submit  yourselves  to  God."  This  means,  entire  resig- 
nation and  consecration  to  his  will.  The  human  heart 
is  naturally  proud  and  unsubmissive.  But  self-will 
must  be  crucified,  and  pride  hid  from  your  eyes,  before 
you  can  obtain  a  good  Christian  experience.  Perhaps 
you  are  favorably  affected  in  regard  to  religion — seek- 
ing it — and  wondering  why  you  cannot  find  full  satis- 
faction. What  may  be  the  reason  of  this  ?  Perhaps 
you  are  praying,  and  desirous  to  be  happy  in  religion, 
but  wishing  this  in  some  way  of  your  own — with  some 
mental  reservation — some  cherished  idol  in  your  bosom 
— some  favorite  lust  indulged — some  obvious  duty  ex- 
cused. Ah !  this  is  not  coming  up,  or  rather  not  com- 
ing down  to  God's  terms.     All  he  requires  is  an  un- 


GOSPEL  HEAREllS.  161 

conditional  surrender — such,  a  subraission>  as  resigns 
you  to  liis  sovereign  will  in  all  things.  "Lord,  xvhat 
wilt  thou  have  me  to  do  V  was  the  language  in  which 
Paul  made  this  surrender  to  Christ.  There  is  a  period, 
a  turning-point  in  the  experience  of  every  child  of 
Grod,  of  which  this  language  may  be  considered  the 
expression.  Although  it  may  be  difficult,  in  most 
cases  impossible,  to  refer  to  the  precise  period,  this  was 
the  sentiment,  the  feeling  of  the  soul,  whether  uttered 
or  unexpressed,  "Lord,  ivhat  wilt  thou  have  me  to 
do?"  If  there  be  any  human  transaction  to  illustrate 
this,  it  may  be  compared  to  signing  a  blank  paper  and 
giving  it  into  the  hand  of  another  to  fill  up  with  what- 
soever terms  he  pleases.  In  transactions  betvv^een  man 
and  man,  there  are  often  articles  of  agreement  drawn 
up  for  each  party  to  sign.  But  as  we  have  not  im- 
plicit confidence  in  any  of  our  fellow-men,  none  of  us 
would  sign  the  instrument  until  we  had  first  looked 
over  and  considered  the  terms  expressed.  In  this 
solemn  transaction  between  the  soul  and  God  it  is  dif- 
ferent. We  must  have  such  entire,  implicit  confidence 
in  him, — in  his  wisdom,  goodness,  and  mercy, — that  we 
can,  as  it  were,  sign  a  blank,  and  hold  it  up  to  Jesus  to 
inscribe  in  it  what  terms  he  sees  fit  to  impose.  What 
were  his  terms  with  Paul  on  his  submission  ?  Eead 
the  whole  passage  in  the  ninth  chapter  of  the  Acts. 
Among  other  things  you  will  find  this,  "  I  will  show 
him  how  great  things  he  must  suffer  for  my  name's 
sake."  You  may  think  this  was  severe  terms,  a  hard 
bargain ;  but  oh !  dear  reader,  the  grace  to  bear  the 
cross,  the  consolations  under  suffering,  and  the  pros- 
8* 


162  A   PLEA   FOR   THP:   BIBLE. 

pect  of  the  crown,  infinitel}^,  infinitely  compensated  for 
all.  So  will  it  be  with  you  when  you  make  the  solemn, 
the  cheerful,  the  entire  surrender  of  yourself  to  God 
in  thus  covenanting  with  him. 

Bat  perhaps  you  are  among  those  whose  resolutions 
have  a  reference  only  to  the  future.  This  is  the  most 
dangerous  and  critical  case  of  all.  Such  resolutions 
only  obliterate  the  sense  of  present  responsibility. 
They  leave  the  soul,  as  it  were,  at  present  liberty  to 
indulge  in  sin  and  sloth.  This  purpose,  this  intention, 
this  resolution,  to  attend  to  religion  in  future  has  a 
natural  tendency  to  calm  all  present  solicitude,  to 
harden  the  heart,  and  to  darken  the  prospect  of  its  ever 
being  carried  into  effect.  0  that  we  could  dispel  this 
artful,  this  destructive  delusion  by  which  the  arch- 
adversary  destroys  so  many  souls,  once  hopeful  and 
even  promising  in  their  experience ! 

We  have  only  one  more  plea  to  present.  So  long 
as  you  delay  this  decision,  you  deprive  yourself  of  true 
enjoyment.  This,  we  are  aware,  is  a  plea  which  the 
natural  man  finds  it  difficult  to  appreciate.  An  un- 
changed man  can  form  no  conception  of  the  real  enjoy- 
ment of  a  decided  Christian.  He  does  not  love  much 
to  engage  with  him  in  the  interchange  of  sentiment. 
He  cannot  enter  into  his  feelings  as  in  secret  he  holds 
communion  with  his  God  and  Saviour.  "  A  stranger 
intermeddleth  not  with  his  joy."  But  even  natural 
reason  can  form  some  j  udgment  in  the  case.  There  are 
many  comforts  reserved  for  the  unrenewed  man,  such 
as  his  case  affords.  He  may  be  prospering  in  all  that 
relates  to  his  temporal  estate.     He  may  be  a  moral 


GOSPEL   HEAREES.  163 

man,  and  mingle  witli  respectable  society.  He  may 
have  domestic  endearments  and  social  attachments. 
He  may  have  fashionable  parties  of  pleasure,  and  re- 
creation, feasting,  music,  and  the  festive  dance,  and 
many  such  amusements  as  the  world  calls  rational  and 
innocent.  But  let  the  thought  of  eternity  and  eternal 
retributions  cross  his  mind — let  but  the  conviction 
come  that  he  is  hastening  to  the  judgment,  to  which  a 
few  months  or  weeks  may  bring  him,  and  where  is  his 
enjoyment  ?  He  has  comforts  such  as  his  case  affords, 
but  he  has  not  the  comforts  of  religion,  the  blessed 
hope  of  the  Gospel,  the  joy  of  the  Holy  Ghost,  un- 
speakable, and  full  of  glory. 

But  who  is  to  be  judge  in  this  matter  ?  The  unre- 
newed man  is  incompetent  to  decide.  He  has  no 
Christian  experience  so  as  to  compare  it  with  that  of 
the  opposite  character.  But  the  truly  regenerated 
child  of  God,  if  his  testimony  is  asked,  comes  to  us 
with  the  experience  of  both  sides.  While  he  was  of 
the  world,  he  had  opportunities  of  knowing  and  tasting 
such  joys  and  pleasures  as  it  could  afford;  and  even 
at  the  time,  he  says,  they  were  often  unsatisfactory, 
insipid,  and  irrational.  But  now,  since  he  has  had  a 
taste  of  the  comforts  and  enjoyments  of  .true  religion 
and  elevated  piety,  the  former  appear  low  and  base  in 
the  comparison.  Communion  and  fellowship  with 
God  give  "more  joy  than  thousands  of  gold  and  sil- 
ver." The  comforts  of  the  Spirit  are  "  sweeter  than 
honey  and  the  honey-comb."  And,  best  of  all,  they 
are  lasting  and  eternal  as  the  mind.  Oh  !  to  be  a  de- 
cided Christian  I  to  have  God  for  our  friend,  Jesus  for 


164  A   PLEA   FOR  THE    BIBLE. 

our  redeemer  and  elder  brother,  the  Holy  Spirit  for 
our  sanctifier,  guide,  and  comforter,  and  the  sure  pros- 
pect of  a  home  in  heaven  at  last,  infinitely  repay  any 
self-denial  religion  may  require,  all  the  reproach  and 
persecution  that  ever  martyr  endured !  Dear  reader, 
we  scarcely  know  how  to  leave  you.  Our  closing 
word  to  you  is,  if  you  wish  to  be  happy,  be  a  decided 
Christian.  This  is  what  the  Bible  inculcates,  what 
God  expects  of  his  redeemed  children,  and  what  the 
Holy  Spirit  promises  to  work  in  every  faithful  follower 
of  Jesus. 


CHAPTEE  IX. 

TESTIMONIES  OF  ANCIENT  CHEISTIAN  FATHERS. 

Since  writing  the  foregoing  chapters,  and  finishing 
our  simple  pleadings  for  the  Bible,  we  were  providen- 
tially led  to  the  perusal  of  some  of  the  writings  of 
D'Aubigne,  in  which  were  many  quotations  from  the 
early  Fathers  of  the  Christian  church.  We  were  pecu- 
liarly struck  with  the  force  of  some  of  their  testimonies 
in  behalf  of  the  Holy  Scriptures,  and  the  thought  oc- 
curred that  it  might  be  of  service  to  some  who  had  no 
access  to  such  writings,  to  bring  these  testimonies  to- 
gether here,  and  thus  add  to  the  value  of  our  little 
volume.  It  appeared  as  if  it  might  increase  the  force 
of  our  pleading  to  adduce  what  celebrated  early  con- 
fessors and  martyrs  had  to  say  on  the  same  behalf.  It 
may  be  that  God  may  use,  and  testify  of  their  gifts, 
and  that  they  by  them,  although  dead,  may  3^et  speak. 

Irenaeus— A.  D.  177. 
He  was  a  disciple  of  Polycarp,  and  had  himself  sat 
at  the  feet  of  the  apostle  John.  He  had  crossed  the 
seas,  and  took  up  his  abode  in  Lyons,  in  France,  where 
he  became  a  minister.  Refuting  the  objection  of  those 
who  suppose  the  Scriptures  obscure  and  ambiguous, 
he  says:  "These  things  are  placed  before  our  eyes 


166  A   PLEA   FOR  THE    BIBLE. 

openly  and  without  ambiguity  in  the  different  books 
of  Scripture.  All  these  may  openly  and  without  am- 
biguity equally  he  understood  hy  all.  They  must  be 
very  stupid  who  close  their  eyes  against  so  clear  a 
revelation,  and  refuse  to  admit  the  light  of  the  preach- 
ed word." 

Clement  of  Alexandria.— A.  D.  190. 

He  travelled  in  search  of  truth,  visiting  the  schools 
of  philosophy,  till  he  came  to  Egypt,  and  there  he  first 
heard  the  Gospel  and  believed.  Afterward  he  spread 
the  truth  through  Egypt,  Jerusalem,  and  Antioch.  To 
such  as  complain  that  they  cannot  understand  the 
Bible,  he  says:  "Let  him  whose  eyes  are  obscured  by 
a  bad  education,  and  by  false  doctrines,  hasten  to  the 
light,  to  the  truth,  to  the  Holy  Scriptures,  which  will 
reveal  to  him  what  cannot  be  written.  The  Bible 
kindles  a  spark  in  the  soul ;  it  opens  the  spirit's  eyes, 
that  it  may  see ;  and,  like  the  gardener  who  grafts  a 
tree,  communicates  to  it  something  new." 

Origen.— A.  D.  220. 

He  was  successor  to  Clement,  and  was  called  the 
great  Doctor  of  the  Church.  Writing  to  his  former 
pupil,  Gregory  Nazianzen,  he  says:  "My  son,  read 
above  all  with  deep  attention  ;  for  this  is  requisite  in 
order  to  speak  and  judge  of  them  without  precipitation. 
If  3^ou  persevere  in  the  reading  of  the  Bible  with  a 
fixed  mind  and  with  faith,  knock,  and  whatever  is  shut 
will  be  opened  to  you  by  the  porter  of  whom  Jesus 
speaks  in  the  Gospel  according  to  St.  John,  chap,  x., 


TESTIMONIES   OF   ANCIENT  FATHERS.  167 

verse  8.  Nevertheless,  it  is  not  enougli  to  seek  and 
to  knock ;  that  which  is  most  of  all  necessary  to  enable 
us  to  understand  heavenly  things,  is  jprayer.  The 
Saviour  enjoins  it  on  us  when  he  says,  not  only  '  Seek, 
and  ye  shall  find;  knock,  and  it  shall  be  opened  unto 
you,'  but  also,  '  x\sk,  and  it  shall  be  given  unto  you.'  " 

Cyprian— A.  D,  258. 

He  was  Bishop  of  Carthage,  in  Africa.  He  devoted 
his  life  to  the  preaching  of  the  Cross  throughout  Africa 
and  all  the  West,  in  the  midst  of  a  great  persecution ; 
and,  at  a  great  age,  closed  his  labors  in  martyrdom. 
The  following  is  his  language :  "  God  was  pleased  to 
reveal  much  to  his  servants,  the  prophets ;  but  how 
much  greater  are  the  revelations  which  his  Son  has 
given  us — those  which  the  word  of  God,  who  inspired 
the  prophets,  has  made  known  to  us — with  his  own 
voice.  He  commands  no  longer  that  the  way  shall  be 
prepared  before  him ;  but  he  comes  himself.  He 
points  out  to  us  the  way  of  life,  and  freely  opens  its 
entrance  to  us ;  and  we  who  were  lying  in  darkness 
and  in  the  shadow  of  death,  are  enlightened  by  the 
illumination  of  His  Spirit,  that  we  may  be  enabled  to 
walk  in  that  path  under  His  divine  guidance.  O 
brothers,'  well  beloved  I  the  teachings  of  the  Gospel  are 
the  lessons  of  God  himself;  these  are  the  foundations 
on  which  our  faith  must  rest,  the  helm  which  directs 
our  vessel,  the  citadel  in  which  we  find  safety.  They 
who  in  sincere  faith  receive  these  teachings  on  earth, 
will  be  guided  to  that  glorious  Home  which  God  has 
prepared  for  them  who  love  him." 


168  A   PLEA   FOR  THE   BIBLE. 

Athanasius.— A.  D.  325. 

He  lived  in  the  midst  of  a  great  controversy.  He 
stood  unmoved  in  the  faith  in  the  midst  of  a  host  of 
bishops  who  at  that  time  denied  the  divinity  of  the 
Saviour;  and  was  the  author  of  that  cekbrated  creed 
that  is  known  under  his  name.  Speaking  of  those 
who  contended  with  him,  he  says:  "If  you  would 
bring  forward  something  beyond  what  is  written,  why 
do  you  dispute  with  us  ?  We  are  determined  to  speak 
and  to  hear  nothing  in  these  matters  but  what  God  has 
revealed  to  us  in  Scripture."  Addressing  the  heathen 
who  were  seeking  God,  he  said :  "  The  Holy  Scriptures 
are  inspired  by  God,  and  are  sufficient  to  guide  you 
into  all  truth." 

Hilary.-A.  D.  350, 

He  was  Bishop  of  Poictiers,  in  France,  and  was 
highly  esteemed  for  the  depth  of  his  piety  and  wisdom* 
Addressing  the  Emperor  of  the  East,  he  says:  "O 
Emperor,  jon  are  seeking  faith ;  turn  not  in  search  of 
it  to  new  and  enticing  books,  but  search  the  Scriptures, 
where  alone  its  true  foundation  lies."  Then  addressing 
his  own  people,  he  said :  "  Let  us  read  the  things  which 
are  written,  let  us  understand  what  we  read,  and  then 
our  faith  will  be  perfect." 

Basil— A.  D.  370. 

After  studying  in  the  celebrated  schools  of  Athens, 
Alexandria,  and  Constantinople,  he  became  Bishop  of 
Cffisarea,  and  displayed  his  wisdom  and  benevolence 
in  endeavoring  to  reconcile  the  contending  churches 


TESTIMONIES   OF  AXCIENT   FATHERS.  169 

of  the  East  and  AVest.  "  It  is  right,"  he  said,  "  and 
necessary,  that  each  one  should  learn  from  the  inspired 
AVord  of  God  whatever  is  needful  for  his  growth  in 
grace,  and  to  defend  himself  against  the  evils  of  human 
tradition.  It  is  want  of  faith,  it  is  great  pride,  it  is  a 
heinous  crime,  to  wish  to  take  anything  away  from 
Scripture,  or  add  anything  thereto." 

Ambrose.— A.  D,  380. 
He  was  Bishop  of  Milan.  Directing  all  to  the  true 
source  of  life,  he  says:  "Drink  of  the  two  cups  of  the 
Old  and  New  Testaments,  for  from  each  of  them  you 
may  drink  of  Christ.  Thus  shall  you  drink  of  the 
blood  by  which  you  are  redeemed.  Thus  shall  you 
drink  his  words.  The  Old  Testament,  no  less  than  the 
New,  is  all  his  word.  We  drink  the  Holy  Scriptures, 
we  devour  the  sacred  Book,  when  the  aliment  of  the 
eternal  word  descends  into  the  veins  of  our  soul,  and 
the  powers  of  our  mind,  for  '  man  shall  not  live  by 
bread  alone,  but  by  every  word  that  proceedeth  out 
of  the  mouth  of  God,'  " 

Jerome.— A.  D.  390, 

He  does  not  appear  to  have  been  a  bishop,  but  as  a 
very  learned  man,  and  as  a  kind  of  hermit  in  Bethle- 
hem, he  collected  around  him  a  multitude  of  disciples 
to  learn  the  truths  of  Scripture.  To  a  Koman  lady  of 
high  rank  he  thus  writes :  "  Teach  your  daughter, 
from  her  earliest  years,  to  love  the  Holy  Scriptures 
better  than  srems  and  silks.  •  Let  her  learn  from  Job  a 


170  A   PLEA   FOR   THE   BIBLE. 

lesson  of  patience  and  fortitude ;  and  passing  thence,  to 
tlie  Gospel,  let  her  never  relax  her  hold  on  its  blessed 
truths,"  To  those  who  thought  the  Bible  could  not 
be  understood  hj  all,  he  said  :  ' '  The  apostles  have 
written,  and  the  Saviour  himself  has  spoken  in  the 
Gospels,  not  that  a  few,  but  that  all  might  understand. 
Plato  wrote  for  the  learned  few,  not  for  the  mass  ; 
and  few  indeed  understand  him.  But  those, — that  is, 
the  princes  of  the  church,  the  prophets  and  apostles 
of  the  Lord  Jesus,  wrote  not  for  the  few,  but  for  aS." 

Augustine.— A.  D.  396. 

He  spent  his  youth  in  vanity  and  dissipation.  Next, 
he  studied  with  great  interest  the  art  of  rhetoric.  The 
works  of  Ambrose  attracted  his  attention,  and  filled 
his  mind  with  shame  and  anguish.  In  the  solitude  of 
a  garden  he  took  up  a  Bible,  and  these  words  met  his 
eye :  "  Put  on  the  Lord  Jesus."  They  were  blessed  to 
his  conversion,  and  he  found  his  Saviour.  He  became 
the  Bishop  of  Hippo,  in  Africa,  and  was  called  the 
Torch  of  the  West ;  and  has  been  acknowledged  as 
the  greatest  of  the  fathers.  The  errors  of  Pelagius 
and  Arius  disturbed  the  church.  The  Bible  became 
the  earnest  study  among  all  classes  of  Christians,  and 
was  diligently  circulated.  Contending  with  the  here- 
tics, he  says :  "  Who  knows  not  that  the  canonical 
Scriptures  of  the  Old  and  New  Testaments  are  con- 
tained within  certain  limits,  and  that  they  are  to  be 
preferred  far  above  all  the  later  writings  of  the  bishops, 
so  that  it  is  impossible  to  bring  in  doubt  or  question 


TESTIMONIES   OF  ANCIENT   FATHERS.  171 

whetb.er  what  is  written  be  true  and  authentic  ?  There 
are,  undoubtedly,  certain  books  of  God  whose  author- 
ity we  all  recognize ;  we  believe  them,  and  we  obey 
them.  There  let  us  seek  to  identify  the  church :  by 
them  let  us  discuss  our  cause.  Let  us  cast  away  all 
arguments  drawn  from  other  sources.  I  cannot  admit 
the  authority  of  human  documents  as  a  rule  of  the 
church,  nor  anything  but  the  oracles  of  God."  To 
those  who  prefer  to  shun  controversy,  he  says  :  "  The 
soul  and  the  object  of  all  scripture  is,  the  love  of  him 
who  is  the  supreme  good,  and  the  love  of  his  crea- 
tures, who  are  capable  of  obtaining  happiness  from 
him.  The  legitimate  effect  of  Holy  Scripture  is,  first, 
to  bring  him  who  reads  it  to  acknowledge  himself  in 
bondage  to  the  love  of  this  world,  and  a  stranger  to 
the  love  of  God  and  of  his  fellow-beings,  which  the 
Word  enjoins.  The  knowledge  of  the  truth  gives 
life,  and  excites  in  man,  instead  of  his  former  pre- 
sumptuous pride,  humility  and  holy  grief.  Filled 
with  deep  sorrow,  he  is  led  to  constant  prayer,  and  in 
answer  to  it  receives,  by  the  grace  of  God,  joy  and 
peace  in  believing.  He  does  not  sink  into  despair  at 
the  sight  of  his  guilt,  but  is  filled  with  a  hungering 
and  thirsting  after  righteousness.  He  flies  from  the 
allurements  of  worldly  and  perishable  pleasures,  and 
a  love  for  that  which  is  unseen  and  eternal  is  kindled 
within  him." 

Chrysostom.— A.  D .  400. 
His  eloquence  was  heard  in  the  metropolis  of  Asia, 
attracted  the  attention  of  the  imperial  court,  and  he 


172  A    PLEA   FOR   THE   BIBLE. 

was  called  to  the  archbisliop's  chair  of  Constantinople, 
tlie  new  Eome,  the  capital  of  the  world.  Afterwards 
a  tempest  arose  against  him,  caused  by  the  empress, 
and  he  was  cast  from  his  seat,  and  banished  to  an 
inhospitable  desert.  Again,  by  the  orders  of  the  em- 
peror he  was  dragged  thence,  and  died  in  the  grasp 
of  the  soldiers,  exclaiming,  "  Glory  be  to  God."  The 
fearless  fidelity  of  his  reproofs  in  the  high  places  of 
the  earth,  is  witnessed  by  the  following  quotations : 
"  There  are  dice  to  be  found  in  most  houses,  but 
Bibles  in  few,  if  any,  and  those  who  have  them  are 
as  if  they  had  them  not,  for  they  keep  them  magnifi- 
cently bound,  and  shut  up  in  cases  ;  and  own  them, 
not  for  the  benefit  they  may  draw  from  them,  but  to 
display  their  taste  and  opulence.  It  was  not  for  the 
purpose  of  shutting  them  up  in  rich  covers  that  the 
Holy  Scriptures  were  given  to  us,  but  to  be  engraven 
on  our  hearts," 

To  those  who  complained  of  the  want  of  time  for 
reading  the  Bible,  he  said :  "  Is  not  the  very  fact  a 
reproach  to  you,  that  you  have  allowed  yourselves  to 
become  so  absorbed  in  earthly  things  that  joii  have 
no  leisure  left  for  the  most  important  and  indispensa- 
ble of  all  ?  But  Ave  have  witnesses  who  declare  that 
to  be  merely  a  vain  excuse.  These  witnesses  are  your 
gay  social  assemblies,  your  presence  at  the  theatre, 
and  at  other  public  places,  where  you  sometimes  spend 
whole  days."  To  those  who  said  they  were  too  poor 
to  obtain  a  Bible,  he  said :  "  Let  me  ask  you  if  you 
have  not  all  the  implements  necessary  for  your  occu- 
pation ?     And  is  it  not  in  that  case  folly  to  allege 


TESTIMONIES   OF    ANCIENT   FATHERS.  173 

poverty  as  an  excuse,  in  a  question  of  sucli  immense 
advantage?"  To  those  who  said,  the  Bible  was  for 
the  use  of  the  clergy,  and  not  for  laymen,  he  replies : 
"Let  no  one  utter  in  my  presence  those  cold  and 
wicked  words :  I  am  a  man  of  the  world ;  I  have  a 
wife  and  children  ;  it  is  not  my  business  to  read  the 
Bible  ;  such  an  occupation  becomes  those  who  have 
renounced  the  world  to  lead  a  life  of  seclusion  with 
God.  What  sayest  thou,  O  man !  Is  it  not  thy 
business  to  apply  thyself  diligently  to  the  Scriptures, 
because  thou  art  driven  and  tossed  by  ten  thousand 
conflicting  cares  ?  Precisely  the  reverse  ;  it  is  much 
more  needful  for  thee  than  for  those  of  whom  thou 
dost  speak.  Far  from  the  field  of  battle,  they  receive 
few  wounds,  but  thou  who  art  on  the  scene  of  com- 
bat, art  incessantly  wounded  anew,  and  hast  conse- 
quently need  of  many  more  remedies  to  cure  thee. 
Let  us  not  delay,  then,  to  obtain  a  Bible,  lest  we  mean- 
while receive  a  mortal  stroke.  Let  us  not  heap  up 
gold,  but  let  us  collect  Bibles :  the  very  sight  of  that 
holy  book  makes  us  shudder  at  our  sinfulness.  What 
then  will  it  be,  when,  from^  a  diligent  reading  of  it, 
our  souls  shall  have  become  living  stones  in  the  tem- 
ple of  our  God  ?" 

To  those  who  complained  of  ignorance,  he  said, 
"  The  grace  of  the  Holy  Ghost  has  caused  these  holy 
books  to  be  written  by  publicans,  by  fishermen,  by 
tent-makers,  by  shepherds,  by  herdsmen,  by  the  illit- 
erate, for  the  express  purpose  that  no  person,  however 
ignorant,  might  have  recourse  to  that  pretext  for  not 
reading  them ;    that  the  contents  of  the    Scriptures 


174  A    PLEA   FOR   THE   BIBLE. 

miglit  be  intelligible  to  all,  and  that  tlie  laborer,  the 
servant,  the  poor  widow,  the  most  ignorant  of  men, 
might  draw  instruction  from  them.  Destined  to  be 
teachers  of  the  whole  world,  these  sacred  writers,  who 
were  inspired  by  the  Holy  Spirit,  have  made  known 
all  things  in  a  clear  and  distinct  manner^  for  the  express 
purpose  that  each  one  might  understand  them  for  him- 
self, without  finding  it  necessary  to  have  recourse  to 
another,  I  come  not  to  you,  said  St  Paul,  with  ex- 
cellency of  speech  or  of  wisdom.  Take  the  Bible  in 
your  own  hands — read  ;  retain  firmly  what  you  under- 
stand ;  read  over  many  times  what  seems  to  you 
obscure  ;  and  then,  if  repeated  stud}''  fail  to  make  it 
clear  to  you,  ask  the  assistance  of  a  more  enlightened 
brother,  or  of  a  teacher.  God,  who  sees  your  zeal, 
will  not  allow  your  efforts  to  be  fruitless.  And  even 
if  no  man  make  hnown  to  you  what  you  seek^  Ood  him- 
self will  reveal  it  to  you  in  his  own  good  tim,e  and  man- 
ner. Remember  the  eunuch  of  great  authority  under 
the  queen  of  Ethiopia  (Acts  viii.).  He  read  as  he 
journeyed,  seated  in  his  chariot.  He  had  no  one  to 
explain  to  him  what  he  read ;  but  Grod  saw  his  zeal, 
and  sent  him  a  teacher.  True,  we  have  no  longer  a 
Philip,  hut  we  have  the  Holy  Spirit  still  who  inspired 
Philip:' 

Thus  far  the  testimonies  of  the  early  father's  of  the 
church,  which  furnish,  we  think,  an  important  append- 
age to  our  little  volume.  Let  them  be  read  in  connec- 
tion with  the  evidences,  and  what  a  testimony  they 
bear  to  the  genuineness  and  authenticity  of  the  Scrip- 
tures !      But  they  need  no  comment,  and  we  leave 


TESTIMONIES   OF   ANCIENT   FATHERS.  175 

them  to  speak  for  themselves.  May  God  make  a  use 
of  them  in  confirming  the  wavering,  and  in  stimula- 
ting the  zeal  of  all  in  searching  and  studying  for 
themselves  the  precious  Bible, 


THE   END. 


1  ,.  -■ll 


BS480  .K59 

A  plea  for  the  Bible 

Princeton  Theological  Semmary-Speer  Library 


1    1012  00052  0967 


